[Samhitas] : original text with a literal English translation

WITH

A LITERAL PROSE ENGLISH TRANSLATION*

EDITED AND PUBLISHED BV

MANMATHA NATH DUTT (Shastri), M-A ,

Rector, Keshiib Academy,

r of the English Translations of the Rdmayanam, Mahd'
vatamt Srimadbhdgavatam, Mahdntrvdna-Tantram,
ffarivams'a, Agni Purdnam, Mdrkandeyz
Purdnam, frt , &e.

C. DAS, ELYSIUM PRESS,

CHAPTER V **

Vedas 3 F0RIAPUKUR STREET.
CHAPTER X «•«.*

articles o,

CHAPTER XV

marriage BI
gifts ,

PK
i

1902

TABLE OF CONTENTS

Gautama Samhitd.

SUBJECTS.

CHAPTER I.— Investiture with sacred thread
Rules of purification ... ..» •»•

Regulation about studies ... ... ...

CHAPTER II.— Duties of a preceptor and a student ...
CHAPTER III.— Other modes of life : a general

account

CHAPTER IV.— Various forms of marriage and the
status of issues therefrom

CHAPTER V. — The duties of a householder towards
his wife, preceptor, guests, Brahmahas and others

CHAPTER VI. — Various forms of reverence and
courtesy : forms of address ... ...

CHAPTER VII. — Occasions when any caste may follow
an interdicted calling ... ... ...

CHAPTER VIII. — The vows of a Brahmana

CHAPTER IX. — Further duties of a Brahmarta :
General duties of others

CHAPTER X. — Duties of a king, a Vais'ya and a S'udra
CHAPTER XI.— The royal duties of a king
CHAPTER XII.— Punishment for abusing a Brahmana

Law about capital and interest ... ,,.

Law about payment of debt ... ,,, ...

Law about theft ... .... ... .,,

CHAPTER XIII.— Law of evidence

CHAPTER XIV. — Uncleanness consequent on birth
and death

CHAPTER XV. — Regulations about S'raddhas

CHAPTER XVI —Regulations about the study of the
Vedas

CHAPTER XVII. — Regulations about the various
articles of food and drink ...

SHAPTER XVIII. — The position of women : their
marriage End children

655

657

658

658—661

662 — 663
663 —665
666—668
669—670

670—671
678—673

673 — 677

677—681

681—683

683 — 684

685

686

686

687—688

688 — 689
690 — 693

693— 696
696 — 698
698—699

CONTENTS.

SUBJECTS.

CHAPTER XIX — Sinful deeds ,., ,., 701 — 702

CHAPTER XX —Effects of sinful deeds ... ... 703

CHAPTER XXI — Position of regicide and of an in-

sulter of the Veda ... ... ... 704—705

CHAPTER XXII — Definition of degraded persons ... 706—707
CHAPTER XXIII. —Punishment for Brahmanicide ... 707
Atonement for various other murders and for des-
truction of animats ... ... ... 708—709

CHAPTER XXIV.— Penance for drinking wine and
other interdicted articles ... ... ... 709 — 711

CHAPTER XXV.— Penance for receiving an interdicted

article ... ... ... Mt 7If

CHAPTER XXVI.— The vow of an Avakirni ... 713

CHAPTER XXVII.— Krichha penartce ... ,r, 714—715

CHAPTER XXVIII — Chandrayana penance .,, 716

"CHAPTER XXIX.— Partition of a property amongst

eons ; law of succession .,, .»« M, t

GAUTAMA. SAMHITA'.

CHAPTER I.

THE VtdaS) and the ethical rules, observed by those,
well-versed in them (Vtdas}, are the source of virtue
(morals). Even great men are (sometimes) found to
transgress the moral laws and to act improperly. Through
an innate weakness of the heart, the great sometimes
lose sight of the true end of life. In a conflict between
two equally authoritative opinions on a particular sub-
ject, one of them must be followed.

A Brahmana child should be invested with the holy
thread (either) at the fifth, eighth, or ninth year of his
life. The computation should be made inclusive of the
period of his inter-uterine life. This rite of investure
is a second birth. Hence, he, who invests him with the
thread, is his preceptor, inasmuch as'Jt is he who teaches
him the Vedas. Sons of Kshatriyas, and of Vais'yas
should be respectively invested with the holy thread at
the age of eleven and twelve. A Brahmana child, not
invested with the thread before he is sixteen, becomes
degraded. Sons of Kshatriyas and of Vais'yas, not res-
pectively invested with the holy thread before their
twenty-second and twenty-fourth year, are likewise
degraded. Girdles (Munjis) made of Kus'a blades, of
bow-strings, and of cotton twists should be respectively
used by Brdhmanas, Kshatriyas and Vais'yas during the
ceremony of investiture ; and they should respectively
wear, atjhe time, goat-skins, or skins of antelope, or oi
Ruru (dear), and cloths made of hemp twists, or silk

656 Gautama Saihhitd.

cloths, and those known as Chira Kutapas (cotton
home-spuns). Cloths made of cotton-twists may be used
by members of all twice-born castes on the occasion.
Certain authorities aver that Brdhmanas should wear
cloths made of twists of trees ; Kshatriyas should wear
cloths dyed with Manjisthd ; and Vais'yas, those tinged
with turmeric, on the occasion.

Rods made of Vilva of Palasha wood should be
used by Brahmanas*; those made of Ashvathva and Pilu
wood should be respectively used by Kshatriyas and
Vais'yas, in connection with investiture ceremonies ; or
rods made of the wood of any sacrificial t^ree may be
used by members of all the (twice-born) castes, on the
occasion. The rods should be made of whole-skinned
wood, and be of sufficient lengths to respectively reach
the crowns, foreheads, and tips of noses of Brahmana,
Kshatriya and Vais'ya infants, during the celebration
of the ceremony.

A Brahmana child should shave his entire head, a
Kshatriya child should wear braided hairs, and a Vais'ya
child should wear a tuft of hair on the crown of his
head (on the occasion of investiture with the holy thread.)

Having touched an unused residue of another's meal
with an article of (fare) in one's hand, one. should per-
form an Achamanam^ without placing that article on
the ground, whereby it would be pure again. Earthen
or metallic vessels, as well as articles made of wood,
or of cotton twists, anywise defiled by an impure contact,
should be again purified by respectively rubbing, burn-
ing, cutting, and washing them with water. The purifi-
cation of gems, as well as of articles made of conch-shells
or mothers of pearls, should 'be made, as laid down in
respect of metallic pots or vessels, Earthen vessels

Gautama Saihhitd. 657

»

or articles made of bones should be re-purified in the
manner of wooden ones. A plot of ground should be
re-purified by ploughing it. Hydes, pulses, and ropes
of threads should be re-purified in the manner of clothes.
Articles, which are extremely polluted, should be re-
jected and thrown away.

All acts of purification should be commenced by
looking towards the north or to the east. Seated in a
pure place, with his right hand placed between his thighs,
and catching hold of his holy thread, a worker of puri-
fication should wash his hands from his elbows down-
ward ; and observing perfect silence, he should three or
four times, perform the rite of A'chamanam with water,
enough to tricle down into the region of his heart. Then
having twice rubbed or washed his feet with water, he
should touch his eyes, and the apertures of his mouth,
ears, and nostrils (lit. orfices of the sense-organs
situated in the superclavicular region) with water, or
place wet hands over them. He should rinse his mouth
with water (A'chamanam) as above laid down, after
having sneezed or risen from a sleep or a meal. Any
thing pricked or tucked into between the teeth, which
cannot be touched with the tip of the tongue, should
be regarded as pricked or tucked into between the
teeth. According to certain authorities, a thing tucked
between the teeth, should be considered as such until it
falls off. When fallen off, it should be spitted out like
saliva, and the mouth would be threby purified. Drops
of one's own spittals, falling on one's own body, do not
make it impure. One's body, cleansed of the deposit of
an impure substance, and free from a bad smell, should
be regarded as pure. After urination or defecation, one
should cleanse the external orfices of the organs

658 Gautama

concerned with earth and water, as laid down by the
regulation.

A preceptor, taking hold of the small finger of his
pupil's left hand, should address him as, "O ye, read."
Then a pupil should touch his eyes, ears, and the regions
of his life and intellect with a blade of Kus>a grass, fif-
teen times repeat the Mantra (by placing his hand over)
each of these localities, and thrice practise Prdnayama.
Sitting on a cushion of Kus'a grass previously spread
out, he should recite five or seven Vyahritis preceded
by the Pranava} each morning, both at the commence-
ment and close of his Vedic study. He should formally
make obeisance to his preceptor ; and seated on his
right, with his face turned towards the north or to the
east, he should recite the Gayatri\ and the Pranava
Mantrah (Om), after the recitation of the Gayatri. On
a dog, ichneumon, snake, frog or a cat happening to
pass between him and his preceptor, at the time of
reading the Vedas^ a disciple shall fast, and live apart
from his preceptor, for three days. He should practise
Prdudydma, and live on clarified butter, on any other
animal happening to pass between them. This rule
should be observed after having read the Vtdas at a
cremation ground.

CHAPTER II.

ACT?, conversations, and eatings, unsanctified by re-
gulations, and committed and made by one, before one's
investiture with the holy thread, do not produce any
demerit, inasmuch as one is not entitled to practise
Brahmacharyam^ or to cast oblations in the sacred fire,

Gautama Saihhitd. 659

before that. A person, before being invested with the
holy thread, does not stand under the obligation of
following the rules of purification, after attending to the
calls of nature. His bodily purification consists in
simply washing or sprinkling his body with water, in-?
contradistinction to the practice of A'chamanam. He
suffers no defilement by the touch of any impure sub-
stance. He should not be employed in performing a
Homa, or in offering oblations to the gods. He is pre^
eluded from reciting any Vedic Mantrah except on the
occasion of a Sraddha ceremony, celebrated in honor
of his departed manes.

All regulations and injunctions of the S astras should
be followed by a person from after the ceremony of
his investiture with the holy thread, and since then, he
should duly attend to the study of the Vedas and to the
kindling of the sacred fire, practise truthfulness, and
perform the rites of A ' chamanam. According to certain
authorities, he may make gifts of cows since that time.

One should perform the daily Sandhyas out-side
one's own room. The rite of morning Sandhya should
be perfomed standing ; while that of evening Sandhyx
should be performed, in perfect silence, till the appear-
ance of the stars and planets in the heavens. One
should not look at the sun ; and a Brahmacharin shoulcj
forego the use of honey, (conked) meat, scents, garlands
of flowers, shoes, umbrellas, vehicles of all kinds, ancj
unguents.

He should renounce all fright, anger, greed, igno-
rance, music, calumny, sexual intercourse, lust, gam-
bling, thievish or killing propensities, and the service of
the mean. He should not clean his teeth, or prick
his ear-holes, or stretch or screw up his le<rs, or sit

9]

660 Gautama SaihhitA

his chin supporting on his hand, or laugh or yawn, or
contort his limbs, or twist his body, in the presence of
his preceptor. He should not address the sons or wife of
his preceptor by their names, and avoid using any harsh
language. (A disciple) should lie down in a lower bed
than that of his preceptor's, and sleep after he has slept,
leaving his bed before he rises. He should curb his
tongue, appetite and arms. The name of a preceptor
should be always mentioned with respect. One should
thus behave to all of one's elders and superiors. He
should avoid (sitting on) the same bed, or seat with his
preceptor, or at a place where his preceptor sits.
Serving a preceptor consists in hearing his behests from
a lower seat, and in meekly and faithfully carrying them
out. A disciple should stand up (rise from his seat) at the
sight of his preceptor, and follow him whenever he goes
out. Interrogated by his preceptor, he should give true
and correct answers to his queries, sit down to study
whenever he may be pleased to direct him in that
behalf, and do nothing but what is pleasant and
beneficial to him (preceptor). Likewise he should
behave to his preceptor's sons and wife. He should not
eat the unused residue of the meals of his preceptor's
sons and wife, nor should he press their legs, nor catch
hold of them (during an act of obeisance), nor help them
in bathing or decorating their persons.

According to certain authorities, a preceptor's wife
happening to be young, a disciple should not touch
her feet during an act of obeisance ; but returning from
a sojourn in a distant country, he may be allowed to
catch hold of her feet.

A Vedic student is at liberty to beg alms of all and
of all castes, except those who are degraded or of bad

Gautama SafakM. 66 1

«

repute. While soliciting alms, Brahmana, Kshatriya, and
Vais'ya (students) should pronounce the term " Bhavat"
(you) respectively at the commencement, middle, and
end of their solicitations. One should neither beg alms
of one's own preceptor, nor of one's cognates, or of
members of one's preceptor's family. In the event of
failing to secure alms from any other person, alms may
be asked of the afore-mentioned persons in the in-
verse order of enumeration. All articles,' obtained by
begging, should be made over to the preceptor. After
that, with the permission of his preceptor, first had
and obtai'ned, he (disciple) should sit down to his meal.
In the event of the preceptor being absent from his
home, articles of fare, obtained by begging, should be
made over to his wife or son, or to a senior fellow-student.
Silently he should eat his meal till the appetite is fully
satisfied. He should rise up from his dinner just as he
has taken his fill, without casting any greedy look on the
food left unconsumed.

A preceptor should admonish his disciple without
beating him, or inflicting any kind of corporeal punish-
ment on him. In cases of emergency he may be chas-
tised with a cut piece of rope, or with a bamboo twig
without leaves. A king should punish a preceptor for
chastising his pupil in any other way. Each V6da should
be studied, for twelve years, or until it is thoroughly
mastered and understood ; and a pupil should live a life
of perfect Brahmacharyam during each such period
of twelve years. At the close of his studies, he should
pay a honorarium to his preceptor and take an ablu-
tion with the permission of the latter. A teacher is
the foremost of all preceptors or superiors ; according
to others a mother is the highest of them all.

662 Gautama

CHAPTER ill.

CERTAIN authorities aver that a (disciple), after the close*
of his Vedic studies, is free to choose and adopt any
of the four orders of Brahmachdrin^ Gfihastha (House-
holder), BhikskU (Mendicant friar), and Vdikk&riasd
(forest dwelling hermits). These orders ate but the'
offspring of that of house-holders ; inasmuch as they
preclude the possibility of progeny. Of all these orders
(As'ramas) that of Brahmachdrin entails the pierpe-
tual survillance to one's preceptor. Having served the
preceptor, he should recite the sacred MdntraS. In the
absence of the preceptor, the same honour should be'
given to his son, and in the absence of the latter at
senior disciple of the preceptor should be duly served.
In the absence of all these he should attend to the
sacred fire duly consecrated by his preceptor before his
death. He, who lives such a life, self-controlled, goes
to the region of Brahma (after death). The order of
house-holders is neither hostile to, nor incompatible withy
the three aforesaid orders. A Bhikshti} who does not
Store up any thing for the morrow, lives a life of per-
fect continence, and is a man of steady habits and
temperament, should go into villages for alms during
the rainy season; He may obtain alms from all except
the fallen and the depraved. Without giving blessings
to any body, and restraining his tongue, sight and hear-
ing, he should put on the girdle cloth only to cover his
nudity. The same girdle cloth, even if it becomes
extremely dirty; should neither be cleansed nor washed.
He should live on fruits of trees and grains of cereals,
and avoid staying two consecutive nights in a village,
for alms. Either he should completely *have the hair of
his head, or wear a tuft of hair on its crown. Equally

Gautama Safohita. 663

»

Indifferent to all creatures, he should refrain from des-
troying any life, or from showing any special kindness
to any being.

A Vaikhandsa (forest-dwelling hermit) shotild live
on fruits and edible roots of the forest ; practising
penetential austerities, he should kindle up the sacred
fire in the month of S'rdvana. He should forego aH
artificial preparations of food used in villages or made"
by man. Firmly devoted to the propitiation of the gods,
of the Pitris, and of the celestial sages, he rs free to
accept the hospitality of all, except the fallen and the
depraved. He may live by begging under certain circum-
stances. He should abjure all articles of fare containing
any thing'reared by ploughing, "and refrain from entering
any village whatsoever. He should wear clotted hairs
and be claid in rags or skin, observing temperance in
eating. Certain Achatryayas hold the order of house-
holders (Grihastha) to be the best of all, since its bene-
fits are witnessed,- every day, (i'n this life).

CHAPTER IV.

A HOUSE- HOLdER should marry a wife of his own caste,
younger in his years, and not previously wedded to*
another. A marriage should take place between parties
not belonging to the same Pravard (spiritual clanship).
Persons not related to each other within five degrees
of consanguinity on their mother's side, or within severi
degrees on their father's, or not standing to each other
in the relationship of a father's Vandhu, may be joined
in wed-lock,

664 Gautama SaihhitA.

[The form of marriage] in which a girl, bedecked
with ornaments and clad in excellent clothes, is given
away in marriage to an erudite man of good conduct and
respectable connections, is called the Brahma form of
marriage. The form in which ^he bride and the bride-
groom are united together with the injunction that,
11 both of you lead the life of viture, united in holy
wedlock" is called the Prdjdpatyam.

In the Arsham form of marriage a cow and a bullock
are gifted to the bridegroom. The Daivam form of
marriage consists in giving away a girl in marriage, on
the sacrificial platform, to a priest officiating at a reli-
gious sacrifice- The form in which a youth, and a maiden
bedecked with ornaments, are joined in wedlock, out of
love, is called the Gandharvam. The form of marriage
in which a bride is purchased for money, is called the
Asuram. The form in which the marriage is effected by
kidnapping the bride is called the Rakshasam. A mar-
riage, which takes place owing to the bride being ravish-
ed by the bridegroom during her sleep, is called the
Paishdcham. The first four forms of marriage are based
on virtue, while certain authorities hold the first six
forms to be so.

Sons, issues of marriages celebrated between parties
of the same caste (Brahmanas), between Brahmanas
and Kshatriya girls, and between Bra*hmana and Vais'ya
girls, are respectively called Savarnas, Amvashtas,
Ugras, Nishddas, Daushmantas and Paras'avas. Similar-
ly, sons begot by men, on women, of the same castes, or
of castes second and third in succession in the inverse
order of enumeration, are respectively fcalled Sutas,
Magadhas, Ayogavas, Kshatras, Vaidehas, and Chan-
dalas. According to others, sons begotten on Brdhmana

Gautama Saittkitd. 665

i

women by Brahmanas, Kshatriyas, Vais'yas and S'udras,
are respectively called Brahmanas, Sutas, Migadhas, and
Chandalas. Similarly, sons begot on Kshatriya women
by Brahmanas, Kshatriyas, Vais'yas and S'udras, are
called Murdhavasiktas, Kshatriyas, Dhivaras, and Pukka-
sas. Likewise, sons begotten on the person of a Vais'ya
woman by a Brahmana, Kshatriya, Vais'ya, or S'udra, are
respectively called Bhrijjakanthas, Mahishyas, Vais'yas
and Vaidehas. In the same manner, sons begotten on
a S'udra woman by a Brahmana, Kshatriya, Vais'ya or
a S'udra are respectively designated as Paras'avas,
Yavanas, Karana, and S'udras. Sons begot by fathers
belonging to a superior caste on mothers belong to a caste
immediately, and next to immediately, inferior to their's
(father's) in the order of enumeration, respectively re-
tain their racial superiority up to the seventh and
fifth generations, while sons begot by fathers belong-
ing to an inferior caste on mothers belonging to one
immediately superior, or to one next to that in superior-
ity to, that of their's (fathers') in the inverse order of
enumeration, retain their degraded status up to the fifth
and seventh generations respectively. Sons begot by
men of inferior castes on women of superior castes in
the inverse order of enumeration are disqualified from
performing any religious rites such as S*rdddha$, etc.)
Sons, who are the issues of inter-marriages among
S'udras of different castes, become degraded and ex-
tremely depraved. Issues of A'rsha forms of marriage
sanctify their ancestors up to the third degree ; those
of Daiva and Prdjdpatya forms purify their anscestors
up to the tenth degree, while those of Brahma forms
sanctify the spirits of their cognates up to the third
degree both in the ascending and descending line.

Gautama Saihhitd,

CHAPTER V.

DURING the menstrual period (from the fourth to the
fifteenth day after the appearance of the flow), each
month, one should visit one's wife, on any day except
those interdicted (by the regulations). Each day, the
Vedas should be studied and offerings should be
•made unto the gods, Pi'tris., men, animals and Rishis*
One should offer libations of water to one's departed
manes, attend to the duties of every day life, and
devise means of earning money with the utmost
•energy (one is capable of putting forth). Studying
the Vedas, and offering oblations to the gods and
to one's departed manes, and practising hospitalities
(Manuskya yajna] are acts which are included within
one's household duties. Burnt offerings should be offered
in the sacred fire and unto the fire-god, Dhanvantari
(celestial surgeon)., Vishyedevas, Prajapati .and the
creator. Offerings should be made unto the presiding
deities of the different quarters of the heaven in angles
of a (sacrificial chamber) respectively sacred to
to each of them. Offerings should be made unto the
Maruts and house-hold gods at the door of a room ;
those unto Brahma should be offered after enter-
ing it; those unto the water-god should be offered
in a pitcher, full of water; those unto the deities
of the firmament should be offered by reciting the
Mantrah, "Om obeisance to firmament.,'' while those in
honour of the spirits, that roam about in the night,
should be offered at the advent of even tide, each day.
Blessings and alms should be given after being re-
quested to that end, or gifts should be made for any
religious purpose. Gifts made to a non-Brahmana, tp
a. Brahmana, to a S } rotriyat and to one well-versed jn

Gautama SaihhitS. 667

•

V6das} respectively boar ordinary, double, and a thousand
times (as much) merit, (as an ordinary one), and infinite
fruit. Gifts (charities) should be distributed to pupils beg-
ging alms for their preceptors, to the sick soliciting medi-
cines, to the indigent, to persons intending to celebrate
any religious sacrifice, to students, to journey men in
straitened circumstances, and to those engaged in cele-
brating Vis'vnjit sacrifices. To others asking for alms,
on the border of a religious platform, should be given
coocked rice. Even having promised him, a gift should
not be made to an impious or wicked person. An
untruth spoken by an angry, elated, frightened, agonised
or a greedy person, as well as by an infant, old man, or
an idiot, or by an intoxicated or insane person, COHS-
titutes no sin. (A house-holder) should first feed, in
his house, the infants, old men, pregnant women, sick-
folks and married girls residing in his house (Suvdsini),
as well as those who cannot be pursuaded to take their
meals a little after and all chance comers (arrived at
his house). AH matters (of business) should be submit-
ted to the deliberations of one's preceptor and father's
friends, and one should act according to, and abide by,
their decision on the subject. One should worship with
qfferings of Madhuparkas one's Ritviksy preceptors,
father-in-law, and uncles, as well as a king or a S'rotriya
happening to come to one's house within a year, or
within that time after the celebration of a marriage or
sacrificial ceremoney. A seat and water (for washing
his feet) should be given to a non-S'rotriya Brahmana
calling at one's house, while Arghyam and water for
washing his feet and some kinds of food should be given
to a' S'rotriya calling at one's house. Cooked rice
should be given to all good men, other than professionaJ

88

<££
uals

66S Gautama Saikhitt.

physicians, arrived at one's house, while to men of reverse
stamp' should be offered grass cushions, water and seats.
In the, absence of all these, one should offer a hearty
to all persons calling at one's house. The
and superiors should be always respected. One's
equals or superiors (happening to call at one's house)
should be always served with beds, seats, sleeping
rooms,' ami unfailing attention-, and one should bid them
at}i«-u bv following them up to a little distance from one's
house. Even those courtesies and hospitalities should
be shown, to a small extent, to one's inferiors, or to smalt
men 'calling at one's house). A resident of a distant
village, not having any appointed .place of abode in
one's own village, should be treated, for a single nigl>tr
with the honours of an Atithi (chance-comer!. A sun-
worshipper should pass the night under a tree without
sharing one's hospitality as an Atithi. Peace, health,
prosperity and freedom from disease should be respec-
tively enquired into, in respect of Brahmanas, Kshatriyas,
Vais'yas and- S'udras. A S'udra, or a degraded Brah-
mana can never entertain an Atithi. A degraded Brah-
rnaria invited on the occasion of a sacrificial ceremoney
should be served with meals "after a Kshatriya. Mem-
bers of all castes other than Brahmarias should be com-
placently fed in the company of one's (Brdhmana's)
servants.

Caul am a Saihhitd. 669

•

CHAP! EK VI.

ONE should catch hold of one's preceptor's fett, every
day, when first meeting him. Having returned from a
distant country, a man should first fall at the feet of one
considered most revered among his parents, maternal or
paternal relations, elders, and preceptors happening to
be present together in a company. One should make
obeisance by mentioning one's name as " I am so and
so." No kind of formal courtesy or obeisance need
be observed or made in an assembly of fools, or among
husbands and wives. Except on the occasion of start-
ing on a distant journey, one should not catch hold
of the feet of any of one's female relations except those
of one's mother, aunt (father's elder brother's wife) and
elder sister. One shall never make obeisance to one's
mother-in-law or to the wife of one's elder brother by
catching hold of her feet. One should rise up from
one's seat, at the presence of a priest, father-in-law,
uncle, or of a maternal uncle, younger to one's own self
in years, and not make obeisance to any of them. One
should not make obeisance to one's elders in years
(other than B rah m anas , although living in the same
house or village with one's self. A Brahmana should
treat a S'udra, even of full eighty years, as his own child,
but a member of a superior caste, although younger
in years than a S'udra, should be bowed down by
the latter.

A S'udra shall not address a member of any superior
caste by name, nor any body should be allowed to
address the king by his name. Servants, who should
not be called by their names, ought to be addressed as
"O you, 0 you." Similarly, a Vtotriya born on the
same day with an addresser, a Char ana residing in the

670 Gautama Saihhiid

same house with him and his senior by ten years, a
Kalabhara older than him by 6ve years, a Vais'ya
Qfficial, three years older than his self, an illiterate
Kshatriya and an initiated disciple should be addressed
as " O you, O you," and not by their names. Wealth,,
connections (rich friends), office, birth, deeds, know-
ledge and age are the factors which primarily add to
the respectability of a person. Each of these preceding
factors is higher than the one immediately following it
in the order of enumeration. But knowledge is the
highest of them all, in as much as it is the source of
health and virtues. One should give way to a w*heef-
man, to an old man, to a bride, to a Snataka, to a kingr
and to one of tender years who should be protected.

CHAPTER VII.

IN times of distress a Brdhmana may fearn an art or
a science from a non-Brahmana teacher, and he should
serve and follow his preceptor until the close of his
study. Among the Brahmanic offices of celebrating
religious sacrifices, teaching, and receiving gifts, each
preceding function is more meritorious than the one im-
mediately following it in the order of enumeration. Fail-
ing to secure any of these offices, a Br^hmana is autho-
rized to live by the profession of a Kshatriya (military
profession^, in failure whereof he is at liberty to adopt
the profession of a Vais'ya (trade, agriculture, and
cattle rearing). A Brahmana, even if he lives by trade
etc., as a Vais'ya, shall refrain from selling perfumes,
sweet vegetable saps, articles of confectionary, sesame,
hemp-twists, silk cloths, skins, dyed or bleached cloths,

Gautama S>i>hhttd. 671

•

milk or its modifications, edible roots, fruit, flowers,
medicines, honey, hay, flesh, water, or any unwholesome
article of fare for money. Animals such as go-ats,
cows, etc., should not be sold to a butcher, or to one
who may be reasonably apprehended to kill them. Menr
girls, arms and weapons, land, paddy, barley, she-goatsr
and lamb, etc., should never be sold. According to-
certain authorities bullocks, kine, castrated bulls, are
not marketable commodities. One kind of vegetable sap
may be sold in exchange of another kind. Similarly,
animals should be exchanged for one another, and salt,
confection and sesame must be exchanged for similar
substances of equal weight. Cooked articles may be
exchanged for raw ones, and if possible a Brahmana
may deal in all kinds of metals. Members of all castes,
except S'udras, failing to earn a livelihood by their
respective professions, mny live by trade. Several
authorities hold the latter view. Even while making
this interchange of caste-professions, a Brahmana should
refrain from eating any article forbidden to be taken by
offspring of inter- marriages among those castes. In-
cases where life is jeopardised a Brahmana is autho-
rised to bear arms, and a Kshatriya to live by trade.

CHAPTER VIII.

THERE are two persons in this world whose lives are
perpetual vows. The one is the king, the other is a
Brahmana. Of these one having the higher knowledge
is the greater. The inner (racial) instincts of the
four orders of society are perishable (changeable). The
(racial) lives of men of all the four orders are subject to

672

change, aberrations, and hybridisation. Virtue consists in
preserving the purity of one's native stock. He alone
is called a man of varied (profound) knowledge (Vahn
Srutti) who is conversant with the Vedas, Veddngas
(subdivisions of the Ved^s], history, Pur ana s> literature,
and laws of human nature, constantly tries to imitate
(realise) the teachings of the Ved.is in his life, is conse-
crated with the forty forms of consecratory rites, is de-
voted to the performance of (three kinds of) acts, humble
to persons suffering from the six kinds of distempers, and
has conquered the six senses. Such a person, even if he
has committed any delinquincy, should not be punished,
condemned, or banished by his king from his native
country. The forty consecratory rites are Garbha-
dhdnam, Pumsavtinam} Simmnntonnyanam.Jdtaknrma,
Ndmakaranam, Annaprds'anam^ Chuddkaranam, Brah-
macharyam with a view to study the four Vedas, cere-
monial ablutions, marriage, celebration of religious sacri-
fices in honor of the deities and one's departed manes,
the daily practice of hospitalities to men and beasts, cele-
bration of Xraddha ceremonies under the auspicies of
the full moon in the months of .SJ ' rdvana, Agrahdyann^
Chaitra, and As'vina, as well as of those known as
Ashtakas, rite of depositing fuels on the sacred fire,
A£nihotram> Darsd Purnam<i$t (a religions sacrifice
celebrated on days of the full and new moon, each
month), Chnturmdsyam (a religious vow observed for
four months from the month of Vrdvana to that of
Agrahdyana and closed with the celebration of a
religious sacrifice^, Nirudha Pasubandha, (a kind of
Vedic sacrifice), and of Sautramnee, Agnishtoma, Uktha,
Shodasi, Vajapeya, Atirdtram and Aptoryama /.these
seven forms of Soma Yajna). Tue eight forms of

Gautama ^ariJnta. 673

spirittfal virtues are kindness towards all creatures,
foibearanre, non-hostility, cleanness (of spirit), anni-
hilation of the desire of hurling any body, doing good
to all, absence of niggardliness, and apathy. Persons
not consecrated with the above-said forty consecratory
rites, or not possessing these eight spiritual virtues,
ran never attain to the region of Brahma, or hold
communion with him ; on the contrary, those, conse-
crated with most of these forty consecratory rites and
possessing a major portion of these spiritual virtues,
are enabled to hold communion with Brahma, and to
live in the same region with that supreme Being.

CHAPTER IX.

HAVING completed his study of the Vedas, a Bralimana
should duly perform a ceremonial ablution, and marry.
After that, he should discharge the duties of a house-
holder, according to the injunctions of the S'astras, and
undertake the observance of the following rules of
conduct ( I'ratas .

He should duly bathe, each day, (according to scrip-
hiral ordinances), and nourish a clean soul in a clean
body. He should use excellent perfumes, and take an
ablution (in a river if possible1, each day. He should
forego wearing an old or dirty, or an unclean and dyed
cloth, or one previously worn by another, if his means
admits of such a conduct. He should not put any
shoes or rosary, incapable of being re-purified, and
must not grow a beard except under circumstances
enjoined in the scriptures. He should not simultane-
ously catch hold of a water-pot and a fire (lighted

674 Gautama

substance) with his both hands, nor drink water with the
united palms of his hands. Standing he should not
rinse his inouth with water previously collected for the
purpose. He should not perform a rite of A'chamanam
with water anywise defiled by the touch of a S'udra
or of any impure substance, nor with that poured out
by catching hold of the water-vessel with one hand.
He should not urinate or evacuate the contents of his
bowels, or caste any other impure organic matter look-
ing towards the sun, or facing the wind, or looking at
a cowi, Brahmana, or a divine image. He should not
stretch his legs towards the image of any deity, nor
draw out his feces or urine with a stone. He should
avoid sitting on husks, ashes, hairs, and bits of broken
bones. He should not hold any conversation with a
Mlechchha, or with a pariah, and must not forget ta
mentally recite the names of saintly persons, or to talk
to a Brahmana immediately after, in the event of being
forced to enter into such a conversation.

A person having no kine of his own should be ad-
dressed as Dhenubhavya (fortunate with cows), and
an ungentle person (Abhadr.i) should be accosted as
" Gentleman." Skeletal bones (Ktipalas) should be called
Bhagalas (skulls), and a rainbow (Indradhanu^ should
be called a Mani Dkanu (lit : a Gem-bow). Seeing
a calf stealthily sucking the milk of its mother, one
should not report the fact to her owner, nor a man<
should make the least delay in washing his person after
a coitus, or read the Vedas while sitting or tying down-
in that defiled bed.

Having left his bed and studied before the break oft
dawn, a person should not lie down again, nor a man
should sextually know a woman in her menses, nor one

Gautama Satiihttd. 675

*

raabedecked with ornaments, one should not even em-
brace a girl who has not attained her puberty, nor a
woman in her menses. A fire should not be kindled
by flowing with the mouth, nor one should use obscene
words, nor stir abroad garlanded, or smeared with sandal
paste. One should not cast even a look at a wicked
person, nor sit down to a meal in the company of
one's wife.

A wife should not be seen even while performing
her toilette, nor a house (room) should be entered by
a private door (lit: filthy passage). One shoald not
cause his feet to be washed by another, nor eat his
meal at a place of questionable safety. Swiming
across a river, climbing trees or inaccessible heights,
and doing things which are ordinarily supposed to
imperil life, should be always condemned. One should
avoid getting into a risky boat, and do one's utmost
to protect one's self. One should not go out covering
one's head in the day, nor uncovering it in the night.
Easing one's self at an uncovered and unscreened
place, or close to one's house, or over ashes or dry
cow-dung, or on the road, or in the shade, is always
condemnable. At morning or evening, as well as during
the day, one should ease one's self by looking towards
the north, and towards the south during the night.
Sandals, tooth-brushes, and seats, made of Palas'a
wood, should never be used.

One should not eat, sit down, lie down, welcome,
or bow down (to a superior), with one's shoes on.
The morning, no6n, and evening should be res-
pectively made fruitful by pursuing matters of piety,
wealth; and enjoyment. Piety, wealth and enjoyment
are the sources of virtue, The nudity of another man's

676 Ga u ta ma Sa ih h rt& .

wife should never be observed, nor seats and cushions-
should be dragged on with the legs. ' AH ludity of the '
eyes, genitals, hands, and legs, and oveVloading of the
stomach should be foresworn. Biting of nails or weeds,1
digging into the ground with toes, rubbing and twisting"
the limbs of the body (are acts) which should never'
be done. One should not leap over the tether of a:
bound cow or bullock, nor do any thing that brings"-
disgrace on his family.

One s-hould not attend the celebration of a religious

sacrifice without first being elected (as a priest) to that

end ; but one may so attend as a mere on-looker.

Eating by taking morsels of food, kept in the folds of the

tugged up hem of one's wearing cloth, is bad. Pressed

by one's female slave, one should not take, in the night,

the combination of the articles of fare known as

Chaturviryayam. Morning and evening, a person should

eat his meal without anywise condemning- the food

served out to him. Bathing, or sleeping without clothes,

in the night, should be condemned as unwholesome.

One should act, as persons of venerable age, who are

the knowers of their Selves and perusers of the V£das

and are likewise devoid of greed, pride and delusion,

would advise one to act (on definite occasions.) For tlie

attainment of bliss through Yoga, an individual shoul4

resort to his lord (Is'-uara] and not to any other

being. A spiritual preceptor, a tutelary deity, and pious

men in general are called Is'varas. One should rear

one's dwelling house in a country where water, Kus'a

grass and garlands of flowers are obtained, and which'

is inhabited by a large number of Afryas\ and Brah-

manas, custodians of the consecrated fire. One should;

circumambulate spacious and holy divine temples, or

Oantam* -Sat* Mt A. 677

«

devoutly, walk along its quadrangles.^ I These rules of
conduct should be,- faithfully followed and observed by
all till :<ieath. • It is imperatively obligatory on all to
be cleanly in- their habits, truthful in spirit and conduct,
gentle in their speech and discourse, open and straight
forward in their dealings, and faithful to the teachings
of the Vedas. Those, who are charitable, loving in
•their hearts, amiable in disposition, firm in the discharge
of their.duti.es, and have subdued their senses, succour
the souls of their parents, together with those of seven
^generations of their relations both in the ascending and
descending jines. Sndtakas, who are perpetual vowists
and constant practisers of austerities, suffer no fall
fr.om the region of Brahma,

CHAPTER X.

EVERY twice-born one is entitled to prosecute the study
of the Vedas, to celebrate Vedic sacrifices, and to prac-
tise charities. Of these, teaching, celebrations of re-
ligious sacrifices, and acceptance of gifts are functions
which specifically from the ri^ht of a Brahmana. A
duly initiated preceptor, cognates, and friends of a
Brajimana, as .well as his relations, older in his years,
may teach him the Vedas in consideration of fees.
Brahmanas, failing to earn a living by any of the above-
said means, may live by taking to agriculture, trade,
or money-lending. A king has several special duties
of his 'own in addition to those described as obligatory
on people in general. They are (i) Protection of all,
(2) Just punishment of the wicked according to the provi-
sions of scriptural law;;, (3) supporting Brahmanas vyho

6jB Gautama

are S?rotriyas} or do not exert themselves for any
ly gain, or are devoid of all means of earning, or are in
a state of pupelage, intending to settle down as house-
holders at the close of their study (Upakurv&na^ (4)
constant readiness and exertion for the conquest of
foreign territories, (5) adoption of extreme caution du-
ring times of distress, (6) and the leading of his soldiers
in battle from his war-chariot with a bow and arrow
in his hands, without setting his back upon his foes.
Destruction of life in war is not culpable, but a king,
by killing an antagonist, whose horse or charioteer has
been shot dead, or whose arms and weapons have been
broken or damaged, or a Bra'hmana, or a messenger
sitting or lying down maimed at the root of a tree, or
a person taken captive in war, or sitting with his hairs
dishevelled, commits sin. A Kshatriya, serving under a
foreign king, should be allowed to do all things that
can be legitimately done by his king. A victor has the
sole right ta booties obtained in war. Animal* of con-
veyance and (surplus) treasures seized in war should go
to the king. A king should distribute treasures (booties)
other than these among his subordinates. A subject is
bound to pay revenue to his king. Cultivators should
pay a tenth, eighth, or a sixth part of their produce to
the king as revenue. Several authorities aver that a
fiftieth part of the profit on animals and gold should be
paid to the king. Generally a twentieth part of the
profits of trade, and a six part of that made on fruit,
honey, flowers, medicines, or bulbs should go to the
coffer of a king, inasmuch as a king ensures the safe
possession of all these articles.

The surplus of the revenue, after defraying all the
charges of a good and efficient government, should be

Gautama Satiihitd. 679

«

appropriated by a king for his personal expenses. Arti-
sans of different guilds should serve the king with their
skilled labour, each month, turn and turn about, all the
year round. Free workers or craftsmen, even including
potters and boatmen, should thus serve their soverign.
They will be entittled to get their food only from the
royal store during their term of service. Tradesmen
would not pay the king's taxes in the event of their
goods being sold in the market at rates lesser than their
cost price. On obtaining an unclaimed good, or an article
whose owner's name is not known, one should immediate-
ly inform the king of the matter ; and the king shall cause
a proclaimation to be made within his territory, stating
the description of the article thus obtained, and asking
for proofs of its ownership. It shall be lawful for a king
to keep such an article in his custody for a year. Failing
to ascertain its real owner within that time, the king
shall cause a fourth part of the value of the article to
be paid over to the person who had first found it out,
making over the balance to the public treasury.

All coparcerners are equally entitled to a property
obtained by right of inheritance, or acquired by that of
sale, purchase, or gift. Only Brdhmanas are entitled
to (unclaimed) estates originally acquired by way of a
gift ; Kshatrayas are solely entitled to (unclaimed)
properties acquired by conquest ; Vais'yas are solely
entitled to unclaimed properties acquired by trade,
while S'udras are solely entitled to those acquired by
service.

A king shall have no right to an underground trea-
sure found by a Brdhmana ; whereas the procedure
to be adapted in respect of non-Brahmana finders have
been set forth above. According to certain authorities

Gautama Saihhttd

a npn-Brahmana is entitled to a sixth part of an under-.
ground treasure found and unearthed by him.

In a -case of theft, a king shall cause the stolen
article to be recovered from the thief and make it over
to its rightful owner. A king shall protect the estate
of an infant till he attains the age of discretion.

Vais'yas are authorised to pjy on a trade or agricul-
ture, and to rear cattle and carry on money" lending, in
addition to the four duties of prosecuting (Vedic)
studies, celebrating religious sacrifices, and niaking gifts.
The fourth order of society is S'udra, and Sudras
are all" of one caste. Even S'udras should ' practise
forbearance, toleration, and truthfulness, and wash
their hands and feet for the purposes of A'chamanam.
A S'udra is competent to celebrate the S'raddha cere-
monies in honour of his departed manes. A S'udra "
shall support his own servants, and devote himself to
the services of any of the three superior social orders.
A S'udra shall take his salary from his master. He
shall put on the old and cast off clothes of his master,
wear his old shoes, use his old umbrellas, and partake
of the unused residue of his meals. Otherwise a
S'udra may earn his livelihood by doing any kind of
handicraft. The person, whom a S'udra might serve
as his master, is bound to support him in his old age,
even if he becomes incapable of doing further service.
Likewise, a S'udra is bound to support his master in
his old age, or if fallen on evil days. His master shall
have a right to his estate, and he will be competent to
order him to accept other mens' service. " Namas"
(obeisance) is the only Mantra which a S'udra is com-
petent to utter. According to several authorities ; a
S'udra is competent to^ do the Pdkayffjna. Members

Gnu t a ma Saihkit& 68*

*

of an inferior social order should respectively serve
members of superior social orders. In the absence of
any distinctive function or profession, Aryas and An-
aryas are equal in status (caste).

CHAPTER XI.

A -KiNG is the sovereign lord of all except the Brah-
manas. He should always do good to his subjects,
and speak in a sweet and majestic voice. He should;
be well versed in the V$das* and science of reasoning.
Pure, self controlled, full of resources and equipped
with the willing service of efficient men, he should deal
even handed Justice to his subjects, and do what pre-
rninently conduces to their good. Members of all the
three social orders except Brahmanas should make
obeisance to a king, seated on* a higher s^at ^than the
rest of his courtiers), and even Brahmanas should show
him every mark of deference. A king shall lawfully
protect the members of the four social orders in the
due discharge of their proper duties, and walking by
the path of virtue he shall make others conform to
that path, and cause them to perform their respec-
tive duties in life. A king is supposed to take a
share in the virtues of his subjects. A just, erudite-,

eloquent, we'll born, 'handsome, elderly Brahmana of
unimpeachable character, who has practised penitential

austerities, should be appointed as the royal priest,
and a king should do all (religious) acts according to
his advice. The energy of the Kshatriyas (military

vigour) backed by the energy of the Brahmanas
(knowledge and wisdom) leads to success, and suffers-

682 Gautama Saihhita.

no defeat. The words of men, who have the gift of
reading and foretelling dreadflul natural phenomena,
should be listened to with the greatest readiness. Several
authorities aver that the safety and prosperity of a
king solely depends upon these people (readers of un-
natural phenomena). The royal Ritviks shall under-
take the performance of those mystic rites, in the
sacred fire chamber, that are calculated to bring peace,
health, prosperity and a long life to their soverign, and
such like acts of bliss, or to kill or Jeopardise the
health of his adversaries.

A king shall adjudicate the contentions of his
subjects. Injunctions found in the Vedas, Veda*ngas,
Purinas, and customs of a country or family, and racial
usages, not incompatible with those injunctions, are
the factors which should determine the decision of
a royal tribunal in these cases. Customs obtaining
among traders, rearers of cattle, money lenders and
artisans, should be respectively taken into con-
sideration in adjudicating the contentions of these
people. A king should learn all about these usages
from the members of those respective guilds, and
award what is found due to each in conformity with
the principles of equity and good conscience. In cases
of doubt, the opinions of erudite Brahmanas, well
versed in the Vedas^ should be consulted, and the
judgment should be given according to their decision.
By so doing a king shall come by good and bliss in this
life. It is manifestly true that the energy of the
Kshatriyas backed by that of the Bra'hmanas forms the
main stay of the regions of the celestials, Pitris and
men. The creation (primary object) of punishment is for
checking the miscreants and wrong-doers. Members

Gautama SafahM » 683

<of the four social orders, true to their respective duties
in life, after having enjoyed the unenjoyed residue of
the fruit of their works, are reborn as long-lived, in-
telligent, erudite, virtuous individuals in families of
special sanctity. Those, who are false to their duties
in life, are destroyed. Punishing the wrong doers, and
rewarding the virtuous have been laid down by the
wise, hence kings and wise men are never condemnable.

CHAPTER XII.

A KING shall cause that limb of a S'udra to be cut off
with which he might have assaulted or offended a Brah-
mana. A S'udra, detected in the act of sexually know-
ing a Brahmana woman, or guilty of that offence, should
be punished by cutting off his genitals. A S'udra who
has robbed a Brahmana, or keeps any article belonging
to a Brahmana concealed after having stolen it, may be
punished with death. A king shall cause molten lead
or shellac to be poured into the ear-holes of a Sudra
who has willfully heard a recitation of the Vedas.
Similarly, the punishment for his reciting the V6das is
the cleaving of his tongue. A fine of a hundred Panas
should be realised from a S'udra striving to be equal
to a Brahmana in a bed or seat, or treating a Brahmana
on the road as an equal. Similarly, a fine of equal value
should be realised from a Kshatriya who might have
badly treated a Brahmana, whereas the fine should be
doubled in cases of actual assault. For the offence of
rudely treating a Brahmana, a Vais'ya should be punished
with a fine of two hundred and fifty Panas. (On the
other hand) for the offence of rudely handling a Kshatriya,
90

684 ' Gautama

a Brahmana should be made to a pay a money penalty
of fifty Panas, while his punishment for rudely be-
having with a Vais'ya would be a fine of half as much
amount. No Brahmana should be punished for roughly
handling a S'udra* As a Brahmana is punished for
doing any offensive treatment ta a Kshatriya, so a
Kshatriya is punished fr»r offensively behaving with a
S'udra. The offence of gold theft should be succes-
sively regarded as doubly more heinous in respect
of Vaisya, Kshatriya and Brahmana stealers than that
committed by a S'udra. Members of all castes should
be equally punished for the offence of abusing Brah-
manas. A fine of five Krishna la is the punishment for
taking a small quantity of turmuric, paddy, or potherbs
without the knowledge of its rightful owner. A
master is liable for the mischief done by an animal-
owned by him, or the keeper of such an animal shall
be held responsible in the event of its being lent
to him for keeping. In the event of any mischief
being done by a stray cattle on the road or in?
an unfenced field, the owner of the animal or of the
field should be successively held responsible for it
An owner of a cow or a bullock shall be liable to pay
a fine of five Mnshds, that of a camel six Mtishasr
and of an ass five Mdshas for any mischief done by
any of these animals. An owner of a horse or of a
she-buffalo shall be liable to pay a fine of ten Mdshas
for any mischief done by it, the penalty to be paid by
an owner of a goat or a lamb, under the circumstances,
being two Mdshas only. A fine of a hundred Mdshas
should be paid by the owner of astray animal for its
destroying the whole crop of a field ; money-penalty
of the same amount should be paid by a man for his

Gautama Saihhitd. 685

i
ommission in doing the right act, or for his commission

of a wrong one. Moreover, all the money, except that
found necessary for defraying the expenses of his food
and clothing, should be confiscated. Hay for cattle,
fuels for fire, flowers from plants and creepers, even
though belonging to others, may be collected by one as
one's own. Similarly, one may collect fruits from trees
growing in an unfenced orchard not one's own.

Interest on money (lent) should not exceed a twentieth
part thereof. According to certain authorities, interest
may be charged at the rate of five Mdshas per month
in the event of the term of the loan being more than
a year. Interest on money lent for a long period should
double the amount of principal. Interest must not be
charged from after a mortgaged property has been
redeemed by paying off the principal, or in the event
of the person of a mortgagor, intending to redeem
the mortgaged property, being seized by the creditor
(mortgagee). Compound interest (Chakra Vriddhi] on
money "lent may be allowed under certain circumstances.
Personal services by a mortgagor, or enjoyment of
the mesne profits of a mortgaged property may be
counted as payment of interest. Interests on animals,
precious stones, wool, fields, eic , should not be charged
at more than five, times the ordinary rate. A person
holding an uninterrupted and continuous possession of
a property in the face of its owner, other than an infant
or an idiot, shall acquire a proprietary right therein.
But such a continuous possession of a property owned
by a S'rotriya, king or an itinerant Brahmachdrin,
or by a person of renowned virtues would not give rise
to any title thereto in favour of the possessor. Any
thing short of an absolute possession of animals, land,

686 Gautama SaihhitA.

(

and slave girls would not create a right thereto h»
favour of the person holding possession thereof.

The heirs of a person are bound to pay off his debts.
But a son is not bound to discharge a debt incurred
by his deceased father in his life-time for standing as
a surety for another, or due by him to a wine-shop or a
gambling saloon, or to his king as an unpaid tax on a
trade. No unblameable person is bound to make good
any food stuff, treasure, etc., held in trust by him, in
the event of their being accidentally destroyed. But
he is bound to make good the loss if they are destroyed
through his wilful negligence.

A stealer of gold, weighing about eight Ratis, shall
surrender himself to the king with a club in his hand,
confessing his guilt in dishevelled hairs. He shall be
exonerated of his crime, if he dies or not, after having
been assaulted by the king with that club. A king
commits sin by not striking the culprits hard in these
cases. All forms of Brdhmanas are above corporeal
punishment. A Brahmana, found guilty of an offence,
should be deprived of his privileges, and his king shall
cause his guilt to be proclaimed in the country, and
banish him therefrom by branding his body with sticks of
hot iron. A king, by punishing a Brdhmana in any other
form, shall be liable to atone for his sin.

An abettor of theft, as well as the person who re-
ceives any stolen article with a guilty knowledge, should
be regarded as equally punishable as a thief. Punish-
ments should be inflicted in consideration of the heinous-
ness of a crime and of the bodily strength of a criminal,
or otherwise according to the dictates of persons, well-
versed in the Vedas.

687

CHAPTER XIII.

IN cases of litigation, a king shall ascertain what is true
and what is false from the witnesses. Even honest
S'udras, devoid of all feelings of envy and partiality,
and whom the king may safely trust, may be cited as
witnesses. A greater preference should be attached
to the statement of a Brahmana than that of a non-
Brahmana (witness). Witnesses, not formally adduced
to give testimony, are not bound to appear at the court,
but such witnesses, (accidentally) present in the court, if
interrogated by the king, must speak truth, in asmuch as
truth-speaking leads to heaven, and a lie is the key to
hell-door. Even non-subpcened witnesses may give testi-
mony in cases where (summoned) witnesses have fallen ill.
An intoxicated person may cite witnesses to speak in his
behalf. The king, the members of a tribunal, and even
witnesses present therein acquire demerit through any
violation of moral laws (in the course of a legal pro-
ceeding). Non-Brdhmana witnesses shall give testi-
mony either on oath or on solemn affirmation. Their
evidences should be taken in the assembly of the king
and the Brahmanas, or before an imaged deity. Ten
generations of a witness, giving false evidence on ac-
count of (for the acquisition of) a small animal, go to
hell. False testimony, given on account of a cow, horse,
or a man, leads ten, thousand, ten thousand and a
hundred thousand generations of the speaker to hell.
By speaking falsehood for the ownership of a land one
commits the same sin as is committed by killing all
the animals.

Falsehood spoken for (safe-guarding) the right of water
produces a sin which is similar to that spoken of for the
sake of a proprietary right in land. Falsehood, spoken

688 Gautama Saihhita.

in connection with an act of sexual intercourse, equally
soils the soul of the speaker as the two above. False-
hood, spoken on account of honey and melted butter,
is equally venal as that spoken on account of a domestic
animal. Falsehood, spoken for the sake of a cloth,
paddy, or the Vedas, is equally defiling as that spoken for
the sake of a cow. Falsehood, spoken for the sake of
a carriage or conveyance, is equally culpable as that
spoken for the sake of a horse. A king shall punish
a perjuring witness either with a fine or corporeal punish-
ment. A falsehood, spoken for saving the life of a good
man (falsely accused of an offence), constitutes no sin ;
but such a lie for the sake of saving the life of a wicked
person should never be told. A king or his judges shall
adjudicate legal proceedings. In proceedings concern-
ing wives, kine, disputes of pregnancy, recognisances
should be taken for a year, and the trial should go on
after that time. Matters, of which a delayed adjudica-
tion may result in loss or damage, should be peremp-
torily adjudicated. Truth spoken before the president
of a royal tribunal (Prrfdmveka) forms the highest
virtue.

CHARIER XIV.

THE period of death-uncleaness in respect of the ini-
tiated, Ritviks and Brahmachdrins, lasts for ten nights,
that in respect of the cognates of a deceased relation
is for eleven nights. Kshatriyas remain unclean for
twelve nights, Vais'yas remain unclean for fifteen days,
and S'udras remain unclean for a month under the
circumstance. A death-uncleanness occurring within the

Gautama Sariihitd, 689

term of a previous and existing one terminates with the
latter. A new death-uncleanness, occurring in the small
hours of the night on which a previous one would abate,
lasts for another two days, while occurring on the morning
of that date it lasts for three days more. The period of
uncleanness incidental to the death of a person killed
by a cow or a Brahmana lasts for three nights only.
No death uncleanness should be observed in connec-
tion with the death of a suicide, dead by poison,
hanging or drowning, or of a person dead from ob-
serving a religious fast (praypaveshanam), or of one
killed by fire or an arrow, or in a battle, or in appease-
ment of a royal wrath.

The tie of Sapindaship terminates either in the fifth
or seventh degree of consanguinity, and rules laid down
in connection with death uncleanness shall hold good
of birth uncleanness as well. The period of unclean-
ness incidental to- the occurrence of a miscarriage of
pregnancy in one's family lasts for as many number of
days as that of the month at which the miscarriage has
taken place, the observance of which is binding only
on the parents. A death or birth uncleanness, heard
of after the tenth day of its occurrence, should be ob-
served (by the hearer) for another three days. As'a-
pinda relations of a dead person remain unclean for two-
days after his death, while a disciple, on the death ol
his preceptor, remains unclean for a day and night.
Similarly, the. period of uncleanness to be observed!
in connection with the death of a S'rotriya is one
day only. Such an uncleanness incidental to touch-
ing or carrying a dead body is one day, S'udras and
Vais'yas remain unclean for ten days by voluntarily
partaking of the boiled rice of a person labouring

690 Gautama Sa

under a death or birth uncleanness ; while BrahmattaS
and Kshatriyas, in distress, who have partaken of
the cooked rice of one defiled by a birth, or death,
uncleanness, should likewise remain unclean for ten
days. A man remains unclean for three days on
the death of a spiritual preceptor, or of a wife or
son of a spiritual preceptor, or of a Yajamdna
or of a disciple. A member of a superior caste
touching the dead body of a member of an inferior
caste, and vice versa} should observe a period of un-
cleanness laid down in respect of the member of the
caste of the deceased. Having touched a Chanddla,
parturient woman, or a woman in her menses, or a
dead body, or a person defiled by the touch of any of
these persons, one should regain one's purification by
bathing with one's clothes on. Likewise, a man, having
followed a corpse to a cremation ground, should recover
his personal purity by bathing with all his clothes on.
Certain authorities hold that having touched cooked
food eaten by a dog (lit : unused residue of a dog's
meal) one should regain one's purity by acting as above
described.

CHAPTER XV.

Now I shall discourse on the mode of celebrating
Sraddha ceremonies. Gifts should be made on the
day of the new moon for the peace of the soul of one's
deceased father ; similar gifts may be likewise made on
the fifth days of lunar months. S'rdddhas should be
performed on the receipt of articles enjoined to be
used in the S'rdddha ceremonies, and on the advent of

•tlama Satiihitd. 691

Brahmanas, fit to be employed for the purpose at a place
or country, where such performances are held as highly
meritorious. The cooking and quality of the rice (to
be used in connection with a S'rdddha ceremony) should
be made as good as one's means would admit of. Nine
or any odd number of S'rotriya Brahmanas of unim-
peachable character, and full of health, vigour, and
personal beauty, and possessing eloquence and learning,
should be feasted on the occasion of a S'rdddha cere-
mony. Certain authorities aver that young Brahmanas
should be feasted instead, and the performer of the
ceremony should look upon each of them as his
own father, and refrain from making friends or friendly
ribaldry with them. In the absence of a son, one's
Sapindas, disciples, or Sapindas on the mother's
side, shall be competent to celebrate one's S'rdddha
ceremony.

In the absence of disciples, one's priest (Ritvik)
and spiritual preceptor shall be competent to perform
one's S'rdddha. An offering, consisting of sesame,
Mdsha pulse, barley, Vrihi grain, and water, offered
unto one's departed manes, gratifies theircravings (for
Pindas) for a month. A S'rdddha ceremony celebrated
with the offerings of venison, or mutton, or with the flesh
of a hare, Ruru dear, rhinoceros, or boar, in honour
of one's departed manes, fills them with satisfaction
for a year. A S'rdddha performed with the offerings
of cow-milk, and sweet porridge (Pdyasa) fills them
(with satisfaction) for a year. Offerings, consisting
of the flesh of a large or black goat, or of that of a
rhinoceros or Kdlasdka, smeared with honey, and made
unto one's departed manes, fill them with satisfac-
tion for a period of twelve years. Thieves, eunuchs,

692 < Gautama Savhhitd

degraded persons, athiests, Virah&s* Didhisupatis\
Agredidhishupatis% and men who act in the capacity of
priests to women only, worshippers of village deities,
goat-keepers, drunkards, gluttons, wicked or depraved
individuals, professional false witnesses and warders
should not be fed on the occasion of a S'raddha cere-
mony. Similarly, persons who partake of the boiled
rice prepared by Kundas,§ sellers of Soma Juice, in-
cendiaries, poisoners, Avakirnist || keepers of concubines,
persons who have wilfully known interdicted women,
cruel men, individuals who have married before the
marriage of their elder brothers, and such elder brothers,
storers of grain, persons abandoned by their own people,
parasites, individuals suffering from bad nails, psoriasis,
purrigo and kindred cutaneous affections, professional
sureties, usurers, trades-men, artisans, archers, and pro-
fessional dancers, singers and musicians should not
be fed in connection vviiii celebrations of S'raddha
ceremonies. Individuals whom their fathers have reluc-
tantly separated from the family commensality should
not be likewise fed on the occasion of a Srdddha
ceremony. Several authorities aver that one's cognates

* Virahas, Persons who have neglected their domestic fires.

f Didhishupatis. Persons who have carnal intercourse with their
brothers' widows without any religious injunctions. — Tr.

J Husbands of married women whose elder sisters are still un-
married.

§ A son born in adultery while the married husband of his mother
is living.

U Religious siidents who have committed acts of incontinence.— Tr.

Gautama Saihhitd. 693

i

and disciples should not be fed in connection with the
celebration of one's S'rdddha ceremony.

A performer of a Sraddha ceremony should cause
to be fed that day (date of the celebration of the
S'rdddha) Brdhmanas, possessed of more than three
qualifications. A S'rdddha ceremony performed by a
person, seated on the bed of a S'udra, leads to a residence
of his departed manes among excrements, for a month.
Hence, one should practise Brahmacharyayam on the
day of the celebration of a S'rdddha ceremony. Obla-
tions of boiled-rice looked at by a dog, Chanddla or by a
degraded person (after a S'rdddha ceremony) become
defiled, hence such boiled-rice should be given away
or strewn over with sesame seeds. Brahmanas, who
are sanctifiers of rows (Pankipavanas), guard against
the soiling of such oblations. Persons, well-versed in
the Vedas with six sub-divisions, who are elderly
Sndtakas as well, and have a thorough knowledge of the
Sdma Veda, Trindchiketas, Trimadhus, Trisaparnas,
and of Mantras and laws of virtue, and teach the V£das
to their disciples, are called Panktipdvands (sanctifiers
of a row of Brahmanas, seated down to a meal). In-
competent Brdhmanas should not be engaged for per-
forming Homas. According to a certain authority such
men should not be engaged in performing S'rdddhas
only.

CHAPTER XVI.

OBSERVING perfect continence, and with all the hairs
of his body shaved, one should read the Vedas in the
months of S'rdvana and Bhddhra, or during the/ive

694 ( Gautama

months the sun follows the southern course. Oner
should not eat cooked meat during the time. These vows-
should be observed for two months or more. The
Vedas should not be studied on days when the roaring"
winds raise up clouds of dust from the ground, nor on
nights when claps of thunder, or peals of trumpets, or
sounds of drums, or barks of dogs, or brayings of asses,,
or howlings of jackals are heard, nor when thick mists
enshroud the earth, in an unnatural season of the year,,
nor when purple rainbows are observed to span the
firmament.

One should not study the Vedas while attending feo-
a call of nature. Several authorities aver that the
Vedas should not be studied on rainy evenings, nor on-
days or nights, when the sun or the moon is founded-
to be surrounded by rings of haloe, nor while seating
on ant-hills. One should not study the Vedas while
in a state of fright, nor while riding a carriage, nor
while seated with a leg cocked up. One should not
study the Vedas during the term of a birth or death'
unclean ness, nor at a cremation ground, nor by the side
of a high road. Similarly, the Vedas should not be read
rvear a Sudra or a Chandala (Divakirti), not at places
exhaling a fetid smell or containing carcasses. On should,
not study the Vedas during the term of a birth-unclean-
ness, nor having had (lit : after the rising of) eructa-
tions. The Vedas should not be read on the happening,
in an unnatural season, of such physical phenomena as
roarings of rain clouds, earth-quakes, meteor-falls,
downpours of rain and flashes of lightning. Likewise
the Vedas should not be read during conflagrations of
fire, or on descents of thunder-bolts in unnatural seasons
of the year. The Rik and Yajur Vedas should not

Gautama Samhttd. , 695

be read after having heard the chantings of Sraman.
Similarly, roars of rain-clouds, heard in the small hours
of the night and before the expiry of the third watch,
interdicts the study of the V£das on (the next morning).
Several authorities aver that flashes of lightning seen
in the morning should be likewise considered as prohi-
bitive of the study of the Vedas. No part or portion of
the Vedas should be read on evenings, marked by claps
of thunder, or roars of rain clouds. Roars of rain
clouds, heard after the mid-night, prohibit the study of
the Vedas on the next morning. Similarly, roars of
rain clouds heard on the morning interdict the study
of the Vedas during the entire day. The death of the
king of one's country, as well as interviews of friends*
on returning from a foreign country, should be regarded
as instances on which the study of the Vedas is prohi-
bited. On the day on which the reading of a Veda>
commenced before, is finished, all further studies should
be regarded as interdicted by law. The Vedas should
not be studied on the occasion of a S'rdddha ceremony,
or friendly feast, nor on the reader having suffered
from vomiting that day. Non-study for two days has
been enjoined from the day of the new moon, each
month, and the Vedas should not be studied on days of
the full moon, in the months of Kdrtika, Phalguna, and
Ashada.' For three nights one should refrain from
studying the Vedas on the advent of the three Ashtakas.
According to certain authorities, such prohibition exists
only in respect of the last Ashtaka. One should not
study the Vedas on the occasion of friendly dinners.
Several authorities aver that the study of the Vedas is
prohibited during the first three hours and a half of each
night. That poition of a Veda, which has once been

696 Gautama SavhhitA.

studied, should not be read over again. One should
refrain from studying the Vedas in a town, nor they
should be read near the performer of a S^raddha cere-
mony who has not fed the Brahmanas with boiled rice,
nor till one can recollect them.

CHAPTER XVII.

BRAHMANAS should eat in the houses of twice-born ones,
true to their proper duties in life, and boldly receive,
for the performance of their Daiva and Pitri Sraddha
ceremonies, as well as for the support of their preceptors
and servants, the unsolicited gifts of commendable water,
barley, fruits, honey, edible roots, beds, cushions, milk,
paddy, milk-curd, fish, Priyangus (a kind of creeper)
flowers, Kus'a grass and vegetables. Even Brahmanas,
who have abjured their own vocations, should receive
those gifts from all except the S'udras. Brdhmanas may
safely partake of boiled rice, belonging to the keepers
of their own domestic animals, or to tillers of their own
lands, or to their own paternal servants, or to heredi-
tary friends of their families, even if such keepers of
animals, tillers of lands, servants, and hereditary friends
be S'udras ; but they cannot eat boiled-rice belonging
to S'udras, not falling under any of the [foregoing cati-
gories. Boiled-rice of traders other than actual artisans
may be safely partaken of by Bra*hmanas. Boiled rice,
defiled by the touch of hairs or insects, should never
be eaten. Boiled rice, touched by a woman in her
menses, or trampled down by a bird, or looked at by a
destroyer cff human fetus (procurer of abortion), or
smelled by a cow, or having an offensive look, or served

Gautama SaihhttA. 697

i

without any curries, salads, or milk-curd, as well as that
which is stale, and twice-cooked should not be eaten.
Boiled rice served without cooked edible leaves (S'akas)
or saturated with unwholesome fatty matters, offen-
sive to taste, as well as putrid meat or honey should
not be eaten. Boiled rice, collected from the refuge
of other men's plates, or cooked by a prostitute, or be-
longing to an accursed individual, or to a man of low
parentage, or to one under the ban of law or punished
by a royal court (of justice,) or to a carpenter, miser,
hunter, captive, artisan, or a professional physician, as
well as that given by one's enemy, or by an Uchchishta
bhoji, or by a Brahma^a, falling under the category
of one supposed to defile a row of Brahmanas seated
down to a dinner (Apankteya) should not be partaken
of. Eating before the weaklings (of one's family)
have^taken their meals should be regarded as prohibit-
ed. Boiled rice, not formally dedicated to a deity, or in
respect of which the rite of A' chamanam has not been
performed, as well as the one which one can not leave
at will, should not be eaten. Pure and impure boiled
rice should not be promiscuously mixed together.
Boiled rice, which has not been consecrated by having
been offered unto a deity in the course of a Pujd,
should not be partaken of. The milk of a parturient
cow should not be used till before the expiry of ten
days from the date of her parturition. Similarly, the milk
of a she-goat, or of a she-buffalo should not be used
till before the expiry of ten days from the date of her
delivery. The milk of an ewe or of a she-camel, or
of a female animal with un-bifurcated hoofs should
not be used at all. The milk of a cow in heat, or of one
showing inclination to be impregnated, as well as that

Gautama Saibhita.

of one whose calf is dead, should never be used. The
flesh of all five-nailed animals except that of a porcu*
pine, hare, Ghoda (a genus of large lizards) rhinoceros,
or a tortoise should be rejected as unfit for human
consumption. The flesh of an animal possessing two
rows of teeth, or of one possessing both wool and hair,
or of one with unbifurcated hoops, as well as that of
Kalavinka (sparrow), diver, crane (Chakravdka), swan,
crow, valture, hawk, or domestic cock, or of a bird whose
head and legs are red, together with the flesh of a boar,
cow, or bullock, should never be eaten. Boiled rice
(food) not prepared for, and offered unto, a deity, as
well as the flesh of an animal, not slaughtered in connec-
tion with a religious sacrifice, should never be eaten.
Garlics, tender shoots of trees, as well as milky exuda-
tions and red saps of plants or trees should be regarded
as unfit for human use. The flesh of a wood-pecker,
heron, Tittibha, Mdndhdtri and such like birds, as well
as that of birds that fly by night, should not be eaten.
The flesh of Pratudas (birds that dart upon their prey),
of Vishikeras (birds that scatter their food with legs
before eating), of web-footed birds, wholesome fish,
as well as flesh of those enjoined to be slaughtered in
connection with a religious sacrifice, or of those not
killed by any poisnous beast or reptile, and whole-
some flesh in general may be eaten,

CHAPTER XVIII.

A WOMAN (wife) is subservient to her lord even in res-
pect of doing religious acts, and she should never
supersede him (act independently of him) in these

Gautama Saihhitfi, 699

matters. Controlled in her speech, mind, and senses,
during her menstrual period, she, after the death of her
husband, should evince her desire to be the mother of
a male child by her husband's younger brother. In the
absence of such an uterine brother of her deceased
husband, she should ?et herself impregnated, for giving
birth to a male child, by a Sapinda or a cognate rela-
tion, standing in the same category even through ties
of spiritual clanship (Rishis), or bearing her the same
relationship through the female line. Under no circum-
stances, she should let her menstrual period pass unfruit-
ful. The causation of the birth of a male child in
the womb of a widow by any one, not related to her as
her husband's younger brother (or cousin), is interdicted
according to the opinion of certain authorities. A
widow, under the circumstance, will not be competent
to get herself more than twice impregnated by her dead
husband's brother. In the absence of any express stipu-
lation, sons, begotten on her person, shall belong to
their progenitor. Sons, begotten on the field (wife) of a
person, who is alive, shall belong to the legitimate hus-
band of the wife, or they shall be regarded as belonging
both to their progenitor and the husband of their
mother. In fact the fathership in these cases shall be-
long to either of these two persons (progenitor or
mother's husband) who shall maintain the children.

A wife is bound to wait for six years for a husband
who is unheard of, and to go to him on hearing of him.
A "wife shall refrain from even talking about her husband
in the event of his taking to asceticism. Similarly, a
Brahmapa shall wait for twelve years, or for six years,
according to several authorities, for an elder brother,
considered in the relationship of fellow students of

92

700 Gautama SaikkM.

the V&dast in matters of keeping the sacred fire, or of
marrying his daughters, etc.

After her three successive menstrual periods, an un-
married girl, happened to be not given away in marriage
by her father or paternal kinsmen, shall renounce the
ornaments given her by her parents, and shall be com-
petent thereafter to marry a commendable bride-groom in
express defence of her father, or father's friends. A girl
should be given in marriage before she menstruates, and
her guardians commit sin by not marrying her before
that time. According to certain authorities, a daughter
should be married before leaving her age of girlhood.

Money (gifts) may be taken from S'udras for the
purpose of celebrating a nuptial or sacrificial ceremony.
For other acts as well, money gifts may be received
from S'udras, possessing a large number of cattle,
from Br^hmanas, not keepers of the sacred fire, who are
respectively masters of a hundred heads of cattle and
are given to low pursuits, and from Somapas, who are
respectively masters of a thousand heads of cattle.
Articles of fare should be taken by one from persons of
noble pursuit, in the event of one remaining without food
up to the seventh part of the day. Every body is duly
bound to speak the truth to his sovereign. A king is
bound to support BrShmanas of good conduct who are
well-versed in the Vedas, in the event of their practice of
virtues'.being interfered with by thoughts of maintenance;,
otherwise he shall acquire demerit.

'Gcrutama Sathhitd. 701

CHAPTER XIX.

DUTIES appertaining to (different) castes and orders
of society have been desciibed. Now I shall describe
the acts by doing which a person becomes sinful. Now
we shall discuss about the necessity of (atoning for
the sin of) officiating as priests at the religious sacri-
fices of those who should not be thus served, of eating
interdicted articles of fare, of omitting to do the proper
acts, of speaking falsehood or that which should not
be spoken, and of enjoying forbidden things. Several
authorities aver that atonement is of no avail, since
(our) acts are indestructible ; while others opine that
atonement (Prdyaschittam) is necessary. The Vedic
aphorism that " by performing an Agmshtoma sacrifice
over again, one gets progeny" predicates the necessity
of one's making atonement for one's sin, " A vow-
breaker, or a person not initiated with the holy thread
(Vratya) becomes absolved of his sin by celebrating
an Agnishtoma sacrifice/' " A Brahmanicide is exone-
rated from his sin by celebrating a horse-sacrifice." A
penitent should be caused to celebrate an Agnishtuta
sacrifice. " These Vedic aphorisms emphatically de-
monstrate the necessity of atoning for one's sin. For
the expiation of his sin, a sinner should practise peni-
tential austerities, observe fasts, practise charities, per-
form Homas, and read the Upamshads, the Veddnta,
the SamhitAS forming the sub-divisions of the Vedas,
and the Madhuvata^ Aghamarshanam^ Atharvas'lras,
Rudra? dhydyam, Purusha-Suktam, Rdjan-Rahin
Sdman^ Rathdntaram, Purushagatim^ Mahdndmnim,
Mahd-Vairdjam} Mahddiv&ktrtyam, Mahishyavamanam^
Kushmdndam , Pa'vamdnim, Sdvitrim, and any of the
Yeshtya Sdma Mantras. One's sins may be absolved
by one's living simply on water, by abjuring all food

Gautama SaihJtitd

except leaves of edible plants or trees, by living only
on barley diet, by licking gold, by drinking melted
butter or Soma-]uice, or by eating only fruits.

A pilgrimage to any of the sacred pools or rivers,
or a sojourn to a hermitage, mountain, or pasturage is
purifying in its effect. Observance of perfect conti-
nence, truthfulness, touching of water, fasting and
lying down on the ground in wet cloths, are what con-
stitute Tapasya. Gifts of gold, cows, clothes, horses,
lands, sesame seeds, melted butter, and food should be
made. Twelve months, six months, four months, three
months, two months, one month, or twenty-four days,
twelve days, six days, three days, or one entire day and
night should be respectively understood as terms of
penitential penances. Any of the aforesaid measures
of atonement should be adopted according to the nature
of the place at which a person atones for his guilt.
The austerity of these penances should be proportion-
ate to the heinousness of one's sin. The practice of a
Krichchhant) Ati-krichcham, Krichchhati-krichchham^
or Ch&ndrdyanam penance should be regarded as a
sufficient atonement for all kinds of sin.

CHAPTER XX.

SINNERS, after suffering torments at sixty four different
places of torture, are respectively reborn with the follow-
ing physical deformities, or diseases. A Brahmanicide
is reborn as a phagedenic lepor, a drunkard is reborn
with black teeth, and a defiler -of his preceptor's bed
is reborn as a congenital blind or maimed person. A
gold-stealer suffers from bad nails at his next incarnation,

Gautama SaihhitA. 703

a cloth-stealer is punished with psoriasis, a fire-stealer
is punished with ring-like patches of eruptions on his
skin, an oil-stealer is punished with pthisis, a gold-stealer
is afflicted with ring-worm, a stealer of edible things is
afflicted with indigestion, and a knowledge-stealer is
punished with dumbness at their next birth. A man
who kills his own preceptor is tormented with epileptic
fits at his next incarnation, A cow-killer is reborn as a
blind individual, a tell-tale is reborn as one with putrid
nose, and a poisoner of other men's ears is tormented
with fetour in his mouth at his next birth. A teacher of
S'udra students is reborn as a Chanddla. A seller of lead,
of brass, or of Chowries is afflicted with the vice of drunk-
ness at his next rebirth. A seller of animals with un-
bifurcated hoops is sure to be born in the womb of a
female huntress at his next incarnation. A partaker of
a Kundd's boiled rice is reborn in a family of menial
servants. An astronomer suffers from tumours at his
next birth, an atheist is reborn as a professional actor,
an eater of interdicted articles of fare is tormented with
boils and tumours at his next birth, a guide to a stealer
of men or of the Vtdas is reborn as an eunuch, and a
carnal knower of a cow, or of a Chanddli or Pukkast
woman is afflicted with diabetes at his next birth. A
husband, who induces his own virtuous wife to lie with
another man, is reborn as a blind individual. A person
who carnally knows a courtesan or a woman of his own
Gotra} as well as he who holds incest with his own
father's or mother's sister, is successively reborn as a
haunch back, dwarf, insane, diseased, deformed, indi-
gent, short-lived, foolish, irascible, worthless, thievish,
carrying out other men's behests, bald-pated, and
miscreant person in low and vulgar families. Hence one

704 (Sautama

should atone for ome's sin,.. Atonement preserves one's
virtues intact and helps one to be reborn with commend-
able attributes and physical traits.

CHAPTER XXI.

A MAN should renounce a father who is a regicide, or an
insulter of the Vedas^ or attends on S'udras as a priest,
or procures abortions. Teachers and marriage-relations
of a man, who mixes freely with S'udra men and women
of Antydvasdyin class, should assemble together to
interdict the offering of libations of water unto his spirit,
after death No funeral rites should be done unto him
after his death, and the vessels to be used in the course
of this interdicting rite should be of a defiling character.
Slaves or servants should be sent to a town for fetch-
ing such polluted vessels. Then a slave girl should be
ordered to fetch a pitcher full of water, and the man
to be interdicted should be caused to stand with
his legs apart, and with his face turned towards the
south. Then the congregated persons shall loudly utter,
" let us interdict the offering of libations of water unto
this man." So saying they will mention the name of the
interdicted individual and catch hold of one another's
arms. His teachers and marriage relations, after having
performed Achamanam in the manner of Prdchindvalt,
shall cast a look at his face and enter the village by a
separate path.

He, who unknowingly speaks to such a person after
the ceremony of formal interdiction, should regain his
purity by repeating the Sdvitri Mantra for a whole
night in a standing posture, while having knowingly

Gautama Samhitd. 705

conversed with him, he should repeat standing the
Sdvitri Mantram for three consecutive nights. In the
event of his agreeing to da the necessary expiating
penance, a golden pitcher should be caused to be filled
with the water of a holy lake, and the interdicted person
should be sprinkled over with water out of that. After
that, the same pitcher should be successively made
over to, and taken back from, the penitent, and the
attending priest should recite the S} dntam Dau, S'dntd
Prithivi, etc., Mantram from the Yajur Ved'a^ After
that, libations of melted butter should be cast in the
sacred fire by reciting the Pdvamdnim^ Taratsamandi
and Kushmandi Mantras. As an alternative gold should
be gifted to a Brahmana and a cow to an Acharya.
He, in respect of whom expiation by death has been
laid down, should do the proper penance and atone
for his sin with his life. All funeral rites should be
duly done unto his spirit after his death. Sprinkling of
bliss-giving water over the penitent is laid down in
respect of all minor delinquencies.

CHAPTER XXII.

BRAHM1NICIDES, drunkards, men who defile the bed of
their own Gurus, as well as persons who carnally know
any female relations on their father's or mother's side,
atheists, miscreants, and men, who do no£ renounce the
degraded or keep their company, should be regarded as
degraded persons.

Those, who associate with these (degraded) persons
fora year, become themselves degraded. Degradation
or fall in these instances means deprivation of the rights

706 Gautama

and privileges of a Brahmana, and a degraded status in
the next world. According to certain authorities. "Degra-
dation" spells as hell. Manu has not included the first
three of these heinous sins regarding woman within his
list of sinful acts. Several authorities aver that a procurer
of abortions, even if he does not defile the bed of
his preceptor, should be regarded as a Mahdpat'akin.
A woman, by carnally knowing a man, inferior to her in
caste, becomes degraded. Bearing false witness, malice
shown towards one's own king, and speaking falsehood
to one's preceptor, should be regarded as acts equal to
Mahdpdtakas in their atrociousness. Of Brahmanas
who are not competent to sit in the same row with other
good Brahmanas (Apankteyas) } beef eaters, denouncers
of the VSdas, Avakirnas and those who have renounced
the use of vedic Mantras or of the sacred Gdyatri,
should be regarded as Upapdtakins (minor sinners)
Ritviks or teachers, attending as priests at any religious
ceremony undertaken by any of these individuals, or
giving instructions to any of them in scriptural know-
ledge, should be looked down upon by the society,
and they should be held as degraded under certain
circumstances. According to certain authorities, people
who receive gifts from any of these people should be re-
garded as degraded. But no sin appertains to parents
in receiving gifts from degraded sons, but degraded sons
are disqualified from inheriting properties coming down
from their parents. By falsely calumniating a Brahmana
in society, one becomes equally degraded (as any of the
aforementioned persons). By casting a false obloquy
upon an innocent Brahmana, one acquires twice as much
dement as a calumniator of the foregoing type. A
capable man that looks with indifference at the oppression

;ti Sarii'iita. , '707

a weak person by a strong one, when he can
fully succour such a distressed person, becomes doubly
sinful. For rudely attacking or insulting a Brahmana,
one is punished with a residence for a hundred years in
hell. By thus assaulting a Brahmana one resides for
2. thousand years in hell. By drawing blood on his
person one resides in hell for as many number of years
as the number of dusts with which he dusts his wound.

CHAPTER XXIII.

A BRAHMANICIDE, without in any way covering or shield-
ing his body, shall thrice pass through a blazing fire,
or shall make himself the target of a soldier in battle,
or shall roam about begging for twelve years in the
garb of a Brahmnchdrin, carrying a Khattdnga (club)
and a human skull in his hands, confessing his guilt to the
world. He shall turn away from the sight of an A'rya.
A Bra"hmanicide, by duly performing three ablutions,
and by practising the Asanas (postures of Yoga} at
morning, noon, and evening, each day, shall perform
the rite of A'chamanam, whereby he will regain
his personal purity. As an alternative he shall thrice
combat with a man, who has stolen all the possessions
of a Brahmana, for the recovery thereof ; and he shall be
adjudged pure even if he dies in his attempt at recover-
ing the goods of such a Brahmana; or under the circum-
stance, he shall give to a Brahmana that much money
for the loss of which he contemplates to put an end
to his life. A king, having killed a Brahmana, should
regain his personal purity by performing an Avabhritha
ablution after the celebration of a horse-sacrifice, or
•93

708 Gautama SaihhitA.

he should perform any other Agnistut sacrifice by way
of atonement. Having killed a woman in her menses
Or a pregnant woman in whom signs of pregnancy
have not been fully patent, one should practise the fore-
going kind of expiatory penance. A Brahmana, having
killed a Kshatriya, should practise, for six years, the most
austere of penances, and at the close of that he should
make the gift of a bullock and a thousand kine. Having
killed a Vais'ya, he should practise, for three years, the
same austerities, and make the gift of a bullock and a
hundred kine. Having killed a S'udra, a Brahmana
should practise, for a year, the same austere Brahma-
charyayam, and make the gift of a bullock together
with ten cows. The same expiatory penance should
be practised for atoning the sin of killing a cow or a
woman who has not menstruated.

Having killed a frog, ichneumon, crow, she-mouse,
or a hole-dwelling animal, one should practise the same
expiatory penance as laid down in respect of atoning
the sin of a Vais'ya-killing. Having killed a thousand
of such vertebrate animals as lizards etc., or a cart-load
of such invertebrate vermins as bugs, leeches, lice, etc.,
one should practise the same expiatory penance as the
foregoing one. As an alternative a small gift should
be made to a Brahmana for each animal destroyed.
Having killed a eunuch, or a man with rudimentary
(undeveloped) genitals, one should make the gift of a
Pal a la weight of lead and Mdsha pulse to a Brdhmana.
Having killed a boar, one should make the gift of a
pitcherful of clarified butter to a Brahmana. Having
killed a serpent, one should make the gift of an iron
rod to a Brahmana. Having killed a Brahmavandhu
(nominal Brahmana) woman, one should make the gift of

Gautama Sarkhtta. 709

an animal to a Brahmana, whereas no such expiatory
gifts should be made after having killed a Venujivin
(one who lives by making bamboo-made articles).
Having committed homicides out of greed for wealth,
food, or beddings, one should practise Brahma-
charyayam for a couple of years for each act of man-
killing. Having killed an individual, attached to another
man's wife, one should practise Brahmacharyayam for
three years in succession. Having picked up an article
belonging to a S'rotriya, one should return it to its
owner, or renounce its possession. Having uttered a
thousand words in combination with an interdicted
Mantra, one should perform an Agnyutsdde or Nirdkriti
penance, which is the atonement for 'all Upapatakas
(minor sins). A false wife should be kept imprisoned
in a room, on an allowance of daily sustenance. Having
held incest with a female beast, other than a cow, one
should recite the Kushmanda Mantram, and perform
a Homa with libations of melted butter.

CHAPTER XXIV.

HOT wine should be poured into the mouth of a Brah-
mana, addicted to wine, until he dies ; such a death is
the only atonement for his sin. Having unknowingly
taken wine, a Brahmana should practise a Tapta-krich-
chham penance by living for three days on each of the
following substances, viz., milk, melted butter, water
and air ; and after that, he should be again initiated
with the -thread. Having eaten any excrementitious
matter, or semen, or the flesh of a camel, ass, domesticat-
ed pig or cock, or of a wild beast, or having smelled the

Ga utama Sa fa h i i:a .

smell of wine coming out of the mouth of a drunkards
one should live on melted butter (for a day) and practise
Prdndyama. The same expiatory penance should be
practised for taking anything bitten by any of the fore-
going animals. A man, who has defiled the bed of his
elder or preceptor, should lie down on a red hot bed of
iron, or he should be made to embrace a hot iron image
of a female, or he should cut his genitals, and holding
them in his united palms, should walk towards the
south-west quarter, until he drops down dead from
bleeding. Such a death absolves him of his sin. This
penance should be likewise practised by one after having
carnally known one's son's wife, or the wife of a friend
disciple or cognate, or after having held incest with a
eow. According to several authorities, the atonement in
these cases is same as what has been laid down in res-
pect of an Avakirni. A woman of a superior caste,
having been found guilty of illicit intercourse with a
man of an inferior caste, the king of the country shall
cause her to be torn alive by dogs at a public place, or
the guilty man should be dealt with in the same manner.
An Avakirni (vow-breaker) should worship the deity
Ninti at a crossing of two roads by sacrificing an ass ;
then clad in the skin of that ass from the surface of
which hairs have not been removed and carrying a red
alms-bowl, he should live by daily begging alms at the
doors of seven men, confessing his guilt to the world, all
the time. After thus living for a year, he should be judged
pure again. An emission of one's semen during sleep,
or out of fright, or on account of a disease should be
atoned for by begging for seven days in the manner of an
Agnindhaw} and by performing a Homo, with libations^of
melted butter. An act of masturbation should be'.aU

Gautama Saihkita. 71 T

*

for in the two following ways. Observing perfect con-
tinence, a masturbator should stand up from sunrise
to sunset and take a single meal, each day, and men-
tally repeat the Gdyatri mantra, all night long. Having
seen any impure thing, one should look at the sun and
practise a Prandyama. Having eaten any inpure or
interdicted article of fare, one should take a good
purgative, and after the cleansing of his stomach he
should fast for three days ; or without striving to come
by any food he should live on ripe fruits, just of them-
selves fallen [from trees], and before they are siezed by
any five-nailed animal.

After vomitting, one should drink clarified butter-
Having used any angry word, or behaved falsely and
maliciously to any body, one should practise severe
austerities, for three days. Having spoken a falsehood,
one should perform a Homa by reciting the Vdrunit
Pdvamdni Mantram. Certain authorities aver that,
a lie is no lie if spoken for bringing about a
matrimonial alliance, or the union of a man and a woman.
But the slightest false-hood should not be spoken to a
preceptor, in asmuch as a small lie in such a case leads
the seven generations of the speaker to hell. For one
year a Krichcha Vratam penance should be practised
for atoning the sin of one's going unto an Antydvasdya
woman. An unwitting intercourse, under the circums-
tance, calls for a practice of the same penance for
twelve days. Having visited a woman in her menses, one
should practise a Knchchha Vratam, for three days.

712 . Gautama Saihhitd

(

CHAPTER XXV.

A PERSON, who has got no notoriety as a sinner, should
practise an expiatory penance in secret. Having re-
ceived the gift of an interdicted article, or h aving felt
a desire for accepting such a gift, one should recite,
standing in water, the four Riks beginning as Tarat
Samandi, etc. Having felt a desire for eating an-
interdicted article of fare, one should make a gift of
land. Having visited a woman in her menses, a man
should. recover his purity by simply bathing. Several
authorities aver that, the penitent, under the circum-
stance, should live on milk regimen, for ten days, or live
on simple water for two or three days. A procurer of
abortions should take a light meal in the forepart of the
day, and then clad in wet clothes, should perform a
Homa} saying that, "I offer oblations unto hairs, nails,
skin, flesh, blood, ligaments and bones (of the des-
troyed fetus) and unto the mouth of death and myself."
According to several authorities, drunkards, Brahmarii-
cides, gold-stealers and defilers of their preceptors' beds
should perform a \Maha Vydhriti Homa by reciting
the Mantra, " extinguish my sin, O fire," or by casting
libations of melted butter in the sacrificial fire by re-
citing the Kushmdnda Mantram, or practise the afore-
said expiatory penance, or practise Prdndydma, and
thereafter bathe* and recite the Aghamarshanam Suktam.
The last named measure is equally purifying as an
Avabhritha ablution made after the celebration of a
horse-sacrifice. As an alternative, those individuals
(drunkards, etc.,) should recite the Gayatri a thousand
times. Sunk in water, a sinner should thrice repeat the
Aghamarshanam Suktam, which tends to extinguish
all sin,

Gmttama Saihkitd. , 713

CHAPTER XXVI.

THEN they discoursed on the places where the different
portions of the vow of an Avakirni merge in after the
vow is broken. The vital energy of an Avakirni merges
itself in the Maruts, his strength enters the self of
Indra, his Brahmanic energy resorts to Vrihaspati, and
the rest lie concealed in Agni. Hence he should install
the sacred fire on:the night of the new moon, and cast
libations of clarified butter in it by way of expiation
(saying as follows) : — " Out of lust I hav^ broken this
vow, out of lust I have carnally known a woman while
practising Brahmacharyayam} (lit. become an Avakirni)
I offer these libations unto Kama-Kama, I was over-
whelmed, by lust, my reason was overclouded. I offer
these libations of melted butter unto Kama-Kama.
Passion got the upper-hand of my soul, I was over-
whelmed. I offer these libations of melted butter unto
Kama-Kama. He should lay down the sacrificial twigs
by reciting these Mantras, and having sprinkled water
over them, he should construct the sacrificial platform
(//'/. places) and stand by it. Then he should thrice
recite the Rik, running as Sanmasinchatu. Then having
recited the Rik, (commencing as) Traya Im£ Loka
^These three regions) he should regain his purity and
religious privileges through the purity and privileges of
every one residing therein. Thus one should perform
the Homa, and thus these Mantras should be recited,
after which a cow should be gifted to a Brahmana. This
penance should be likewise practised by one who has
acted in a crooked or miserly way, or has done any
of the interdicted acts, or has eaten any of the inter-
chcted food. Having cast one's seed in a S'udra woman,
or having eaten any interdicted food, one should take

14 Gautama

an ablution by reciting the" Vdruni Mantra or any
other sacred Mantra of the Vtdas. Having sinned
\vith tongue or mind, one should, after reading the five
Maha Vydhritis in the morning, read the Sarva Svdpo
Va'cha, etc., and the Rik running as Ratris'cha Ma'
Varunas'cha, etc., in the evening, or perform a Homa
!by casting eight sacrificial twigs in the fire with the
recitation of Devdkritasya, etc., Mantra ; whereby one
would be absolved of all sin.

CHAPTER XXVII.

Now I shall dicourse on the mode of practising the
Krichchha (most austere) penances. Take a Hamshya
meal in the morning on the first day, then fast for three
"successive days. After that, take a single meal at night
and do this for three successive nights, then for three
days live on what is obtained without solicitation, and
after that fast, for three days more. A penitent shall
'remain standing in days, and pass the nights sitting,
'during the entire term of the penance. He shall con-
tent himself with little, speak nothing but perfect truth,
abjure the company of the uncivilised (Ana'rpas) and
use the skin of a Ruru or Yaudha deer. At each
bath he should consecrate and touch the water by re-
citing the A'pohishtd Mantra and thereafter perform
the Tarpanam by offering libations of water to the
following deities, as obeisance to Horna^ to Mohama,
and to the bow-wielding one (Pindka-hasta}> etc.
These Mantras should be likewise used in conection
with rites of Homa and Suryopasthdnam (invocation
of the sun). Then after the expiry of twelve days,

Gautama Saihhita. i 715

penitent shall cause the sacrificial porridge (Charu) to
be cooked, and perform a Homa by offering oblations of
that Charu to several deities. The Mantras to be
recited at the time of offering these oblations are,
"obeisance to Agni, obeisance to Soma, obeisance to
Agni and Soma, obeisance to Agni and Indra, obeisance
to Indra, obeisance to Vishvadevas, obeisance to Bran*
man, obeisance to Prajapati, obeisance to Agni, and
obeisance to Svishtikrit. After that, he should perform
the rite of Brahma-tarpanam. By this we have des-
cribed the process of practising the severest form of
expiatory penances and austerities.

The second form of practising a Krichchha Vratam^
consists in one's living on articles, obtained without
begging or solicitation. The third form consists in
living on water. By practising the first form of penance
one becomes pure, holy and competent to perform
religious rites. A practice of the second form extin-
guishes all forms of sin, except the Mahdpdtakas, where-
as that of one of the third form grants absolute absolu-
tion. A practice of any of these three forms of expia-
tory penances ranks equal in merit with an ablution
made after the study of all the V&das. He, who is
cognisant of this fact, becomes favoured of the gods.

CHAPTER XXVIII.

Now I shall describe the process of practising Chan-
drdyanam. Rules to be observed in practising this
penance have been already set forth. In the Krichchha
form of Chdndrdyanam, a penitent should have his
head cleanly shaved, and observe a fast on the day of
94

716 , Gautama SamhM,

the full jmoon. The rites of Tarpanam, Ajya-Homa
(Homa done with libations of melted butter), consecra-
tion of the clarified butter and invocation of the moon,
should be done by reciting the Mantra, running as
Apy&yasva Sante, etc. Libations of clarified butter,
should be cast in the sacred fire by reciting the four
Mantras running as Yaddev&devahelanam, etc. Then
a Homa should be performed by casting twigs of sacri-
ficial trees in the fire with the accompaniment of Deva
Krit&rtha, etc., Mantra. The morsels of food should
be consecrated by reciting the Om, Bhur, bhuvah,
Svastapah Sat yam Yas'ah Srirupam Giraujastejak
Purusha Dharma S'ivak S'iva. Then Namas Svahd
should be mentally recited. The morsels of food
should be made of a size as to admit of being easi4y
introduced into the cavity of the mouth. These morsels
should be made either of Charu (sacrificial porridge),
or of articles obtained by begging, fried barley-powder,
barley, leaves of edible plants, milk, melted butter,
fruits, edible roots, bulbs, or of simple water; each
preceding substance being held more meritorious than
the one immediately following it in the order of enumer-
ation; Such fifteen morsels of food should be taken
on the day of the full moon, and a penitent shall daily
decrease the number of morsels by one during the dark
fortnight, observing a perfect fast on the day of the
new moon, and thereafter increasing the number of
morsels by one,' each day, till the day of the full moon.
According to certain authorities this penance of Chan-
drayanam is completed in a single month. By prac-
tising it for a month, a penitent is absolved of all sin, by
practising it for a couple of months he purifies his own
spirit together with those of his ten immediate ancestors

Gautama Saihhitd. , 717

and descendants, and consecrates the row (Pankti)
of Brdhmanas in which he sits down. By practising
it continuously for a year, one ascends to the region
of the moon.

CHAPTER XXIX.

SONS shall divide among themselves the estates of their
father, after his death. A father, on the cessation of
the menstrual function of his son's mother, may divide
his properties, in his life-time, among his sons, if he
so desires it. A father may bequeathe his whole estate
to his eldest son, providing mere maintenance to other
sons, or leaving to them only properties enough to
defray the costs of their subsistence. The merit of a
divisioner of estates is increased by making such a
partition. Twenty parts of a partitioned (paternal) estate,
together with male and female slaves, domestic animals
each possessing two rows of teeth, cars, cows and
bullocks, should form the portion of an eldest son ;
blind, maimed, castrated animals, as well as those, that
are deprived of the power of locomotion, should fall
to the portion of a second, (lit. middle) son. In
the event of his father dicing, possessed of a large
number of sheep, a sheep, cart, paddy, iron (implements),
together with a house and a quadruped should fall
to the portion of a youngest son, and the rest of
the property should be equally divided among all the
sons. As an alternative, an eldest son shall take two
parts, arid the remaining sons shall take one part, each,
of a partitioned paternal estate ; or each successive son
shall take one part less than a brother immediately

718 Gautama

his elder. An eldest son shall take ten parts of animals,
one animal with bifurcated hoops, and a bullock. A son
of an eldest son shall take a sixteenth part of the
number of animals, or he shall take an equal share with
his youngest uncle, or sons of different mothers (by a
common father) shall take specific shares according to
the difference of their mothers.

A sonless father shall give away his daughter in
marriage, saying " Hlr sons shall be my sons/' Several
authorities hold that mere entertainment of such a
thought by a father in his mind will create the right of
Putrika. Hence, there is a prohibition regarding marry-
ing a brotherless bride, inasmuch as the existence of
Putrikdship in such a case may not be easily discovered.
Persons related to a (deceased) individual by ties of
Gotra, Pinda, or spiritual clanship (Rishi), may inherit
the estates left by him. The estates of a childless
person shall go to his wife after his death, or his widow
shall seek for a son from his uterine brother. A son
begotten on such a widow by any one except her deceased
husband's brother shall not be competent to inherit the
property of his mother's deceased husband. Unmarried
daughters, not well-settled in life, shall inherit the
Stridhanam of their mother. Money-doweries obtained
at the time of a sister's marriage shall go to her brothers
after her mother's demise, or according to several
authorities, they may take the money even during their
mother's life-time. Estates left by a deceased individual
should be first divided among persons living in com-
mensality. On the death of an elder brother who had
been living in commensality, a brother of his, living
separate, shall inherit his property. A brother born
after the partition (of his paternal estate) shall be an heir

Gautama Saihhitd. 719

to his father's portion only, (ajid not to any subsequent
accretions made thereto by his brothers.) Of brothers
living in commensality and belonging to a joint-family,
one happening to be a practising physician, while
others are not physicians (Avaidyas), the physician
brother shall be the owner of all the properties earned
by him.

Aurasa (i), Kshetraja (2\ Datta (3), Kritrima (4)
Gudotpanna (5) and Apaviddha (6) all these (six) kinds
of sons are competent to inherit their paternal properties.
Kdnina (7), Sahoda (8), Paunarbhava (9), Putnka-
putra (10), Svayamdatta (n), and Krita (12) sons
inherit only the Gotra of their fathers, but they, in the
absence of any Aurasa, etc., sons of their father, shall
be deemed competent to inherit a quarter part of the
estate left by him.

A good and eldest born son of a Brdhmana father
by a Kshatriya mother shall take equal shares with a
son begotten by his father on a Brdhmana wife, but a
son of a Kshatriya mother, under the circumstances, not
possessed of the foregoing qualifications, shall not take
the preference of an eldest born. Sons born of
Vais'ya and Kshatriya wives of a Brdhmana testator,
(Dhani) shall inherit his property according to shares
and principles laid down before in connection with sons
of BrcLhmana and Kshatriya wives of a Bra"hmana. A
son, begotten by a Kshatriya on a S'udra wife, shall
inherit his property in the manner of a disciple, in the
event of there being no other kinds of sons of his
father, and on the pfoof his nursing him at his death-
bed. A son begotten by a man on a wife belonging
to the same caste with him (Savarnd) shall be debarred
from inheriting his paternal estates on his happening

720 Gautama Saihhita.

to lead an improper life. S'rotriyas should be regarded
as heirs to estates left by childless Brdhmanas, While
estates left by members of any other caste shall vest
in the sovereign of a country. Idiots and eunuchs are
entitled to maintenance only. A son of an idiotic
father shall take a share like a son begotten on a S'udra
mother. Water, articles of confectionary or of culinary
art, slave girls, and articles necessary for the purpose
of practising yoga can never be partitioned. All matters
of doubt should be submitted to the deliberations of
at least ten honest, greedless, impartial men of wisdom
of the following type, for settlement. Four of them
must be Brdhmanas well-versed in the Vtdas, one mem-
ber of good conduct from each of the following orders
viz.} Brahmachdrins, house-holders and Vdnap fast has
(forest dwelling hermits,) and three several Jurists, well
read in the regulations (Law). A council consisting
o.f ten members of the aforesaid types is called a
Parishad. In the absence of a Parishad, all matters
of dispute should be adjudicated according to the
dicisions of good S'rotriyas, well versed in the Vedas,
inasmuch as they are above all feelings of partiality
or unjust oppression. By practising special virtues the
virtuous go to heaven, culture of knowledge being the
highest of them all.

THE END,

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TABLE OF CONTENTS.

rApastambha Samhitd.
SUBJECTS. SLOKAS, PAG£.

CHAPTER I.

The duties of a house-holder ... 5 723>

Deeds where no atonement is necessary... 9 723,

No atonement is necessary when a cow

is killed on being treated medicinally 10 — n 7241

Atonement for killing a cow when medi-
cine is given in excessive degree ... 12 724,

The four parts of a Prajapatya penance... 13 — 14 724

Penance for various castes .... 15 724

Penance for the death of a- cow in con-
finement, on being hanged, in harness
or by the effects of blow ... 1 6 725;

Death for injudicious fastening of bells

round her neck ... ... 17 725

Penance for death resulting from harnes-
sing to carts, carrying weights, being
fastened to posts or penned up ... 18 725

Death from weapons and the penance for

various castes ... ... 19, — 20 725

Penance for the death of a cow under

other circumstances ... ... 21 — 27 726^

Penance for breaking horns or bones ... 28—29 727
No penance necessary when a cow is

killed while grazing ... ... 30 . 727

Penance for joint cow.slaugkteu ... 31 727-

Cases where no penance is necessary ... 32 727^

Regulations about shaving ,,. 33—34 727

H CONTENTS.

SUBJECTS, SLOKAS. PAGE,.

CHAPTER IL

Objects always pure ... i — 4 728-

Purification. k>r drinking water in another

tank ... ... ... £ 728.

The purification of water ... ... 6—14 728;

CHAPTER III.

Penance for living unknowingly in the

house of a low-caste ... ... t — 2 729.

The penance for cooking and taking

food in such a house ... ... 3 73°

Penance for taking water in, a defiled

tank ... ... ... * 73P

Regulation of fasts and penances : their

terms ... ... ... 5—10 730.

The completion of penance ... u — 12 73*

CHAPTER IV.

Penance for drinking water from a^Chanr

dala's well ... ... 1—2 731-

Penance for unknowingly touching a low-
caste person ... ... 3—5 73*

The penance for knowing a woman in
menses, touching such a woman, a
low caste, or excretions of such
people ... ... ... 6 — 9 73*

Penance for taking fruits with a Chandala

on the same tree ... ... 10—12 733;

CHAPTER V.

Penance for a Brahmana who drinks

water touched by a Chandala ... i — 3 733-

Penance for S'udras ... ... 4 733

Penance for taking residue of food for

Brahmanas and others ... .,t 5 — 9 733;

CONTENTS. fit

SUBJECTS. • . SLOKAS. PAGE;.

Pfenance for taking human excreta, etc.... IQ 734;
Penance for touching and being touched

before washing mouth ... n — 13 734

CHAPTER; VI.

Penance for using a cloth dyed with

Indigo ... ... ... 1—5 755

Penance for touching indigo-plant and

field where it is grown ... 6 — 10 735

CHAPTER VII,
Regulations and penances for women in

menses... ... ... * — & 736.

Penances for a girl who menstf uates on

the day of marriage ... ... 9? — to 737-

Penance for touching a woman in menses n — 13. 73,7
Penance for touching a woman in menses

and for her on being touched by

others ... ... 14 — 2.1 738

CHAPTER VI1L

Purification of various articles and

utensils ... ... 1—4, 739

Regulations about boiled rice and other

articles of diet ... ... 5—21- 739

CHAPTER IX.

Penance for passing stool while eating i — z 741

Penance for taking boiled rice unknow-
ingly of any other caste ... 3—4 74*

Penance for taking interdicted things> ... 5 — 6 744

Penance for Brahmanas for failing to

fulhTthe promise of death ... 7 — 8 742

Penance for being impure ... 9 — n 742

Impurity on birth and death ,., 12 74$

JV CONTENTS,

SUBJECTS. SLOKAS. PASS

Rules of eating boiled rice ... 13 — 17 743

Rules of Achamanata ... 18 — 19 74*

Rules of entering a cow-sheds ... 20 744.

Rules about taking boiled rice ... 21—24. 744
Sin for taking money from a daughter's

husband ... ... *5 745

Sin for taking Stridhan ... ... 26 745

Rules for taking boiled rice ... 27 — 31 745
Purification for a Brahmana for touching

a Sudra or a dog obeying the forme* 32—33 74$
Purification* for a Brahmana after urina-
tion in a forest &c. ... ... 34— 3& 74&

Penance for knowing a woman in

menses under the influence of liquor 37 746

Penance for touching a Chandala ... 38—4* 746

Condition of sellers of antelope-skin etc. 43 747

CHAPTER X.

Purification after rinsing ... .„. i — 2 747

Value of self-control ... ... 3 747

Anger and forbearance ... ... 4 — 5 747

Attainment of salvation ... ... 6—7 74^

Value of Homas and Tapas ... & — 10 747

A true Brahmana ... .*. n 747

Penance of Prajapatyam ... ... 12 747

Penance for knowing an interdicted

woman ... ... ... 13 747

Penance for vow- breaking ... 14 747

Birth or death- uncleanne&s: their tenna 15—16 747

A^PASTAMVA SAMHITA*.

CHAPTER I.

I shall describe the modes of practising expiatory
penances to be respectively practised for their benefit
by sinners of all castes in the order of enumeration,
as formerly narrated by A'pastamva. (i)

The holy sages (Munis) having approached that
foremost of the Rishis, who was free from all calumnies
and was blissfully seated in a secluded place, calmly re-
posing in the illuminating principle of pure knowledge—-
him A'pastamva of undistracted mind, the foremost of
the knowers of yoga, they addressed as follows. (2 — 3)

Instruct us, O lord, how men, who walk in the path
of inequity and are addicted to sinful practices, can
obtain there exoneration. (4)

Rearing of cattle, prosecution of agriculture in
times of distress, distribution of charities to the poor,
and feeding, and giving medicines to, Brahmanas, suck-
ling and protecting the children are the duties of a
house-holder. Tell us, O lord, low shall (a house-
holder) atone for any act of injury unknowingly or
unintentionally done to a cow, etc. ? (5 — 7)

Having been thus addressed by the Rishts} the holy
Apastamva, with his head bent down in recognition of
the honour shown to him, looked at them and gave utter-
ance to the following words of unflinching certainty. (8)

Any. mishap happened to the life of a child, while
suckling it, or to that of a Brdhmana while feeding, or
medicinally treating him, calls for no atonement. (9)
95

724 A]pa$tamva

Later on I shall describe the form of an expiatory
penance to be practised for the death of a cow, dead
While treating her medicinally ; but according to several
authorities, no sin is committed by giving sustenance or
medicine to a cow (even if she dies in consequence
thereof). (10)

Drugs, salt, oils, food and nutritious things in general
conduce to the preservation of animal-life, and hence
no atonement is necessary (if an animal dies during the
administration of any of these articles.) (it)

But these things should not be given in inordinate
quantities. They should be given in moderate doses and
at proper seasons.The practice of a Krichchha Vratam
is the atonement for the death of cow, dead in conse-
quence of excessive drugging or feeding. (12)

Three days' fasting constitutes a quarter part of the
penance. Living on food, obtained without solicitation,
for three days, constitutes a quarter part of the penance.
Taking only a single meal at night, for three days, con-
stitutes a quarter part of the penance, and taking a
single meal in the day, for three days, constitutes a
quarter part of the penance. These four quarter parts
constitute a Praaj&patyam Vratam. (13 — 14)

A S'iiudra, standing under the obligation of practising
an expiatory penance, should practise that form of
quarter Prajdpatyam in which a single meal at morning
(day) has been enjoined to be taken for three succes-
sive days ; a Vais'ya, under the circumstance, should
practise the form in which a single meal at evening
(night) for three successive days is enjoined to be taken,
a Kshatriya, under the circumstance, should live, ,for
three days, on food obtained without solicitation, while

I

Apastamva Saikhitd. 725

a Brahmana should observe a«continuous fast for three
days. (15)

A single quarter of the penance should ,be practised
on the death of a cow in confinement, two quarters on
the death of a cow with the halter round her neck,
ree quarters, on the death of a bullock in harness,
nd the entire (four quarters) penance, on the death of
a cow or bullock, dead from the effects of a blow or
lashing. (16)

A half-penance should be practised on the death of
a cow, dead through the effects of injudicious fastenings
of bells round her neck, inasmuch as the purpose of
such a fastening is mere ornamentation. (17)

A three quarter part of the penance should be prac-
tised an the death of a cow or bulluck, dead on ac-
count of harnessing it to a cart, or subjecting it to carry
a weight, which is beyond its strength, or of fastening-
it to a rod or post, or keeping it huddled together witb
other cows in a pen or cowshed for a time which is-
beyond its endurance. (18)

Having killed a cow or a bullock with a weapon,
cudgel, or stone, or with any other implement of
violence, people, should practise the four quarters of a
Prajdpatyam Vratam. (19)

A Brahmana, under the circumstance, should prac-
tice an entire Prajdpatyam] a Kshatriya, under the
circumstance, should practise a three-quarter part thereof,
a Vais'ya, under the circumstance, should practise a
half Krichchka Vratam, while a S'ndra, under the
circumstance, should practise only a quarter part
thereof. (20)

for the .first two months, calves should be allowed to
suckle their mothers j for the next two months,, only two

teats should be fully milched, for the next two months- a-
cow should be rnilched once a day ; after that they may
be milched as liked. (21)

If a cow dies in the attempt at controlling her
within a fortnight after parturition, one should give
a clean shave to one's head and practise a Prajapat-
yam penance. (22)

Pious men should yoke eight bullocks to a plough,
those, living by agriculture, should yoke six bullocks to a
plough. It is the cruel who yoke four bullocks to a
plough, those who yoke a couple of bullocks to a plough
should be branded as killers of bullocks. (23)

A three quarter part of the penance (enjoined to be
practised for expiating the sin of cow- killing) should be
practised on the death of a cow or bullock, dead on
account of excessive milching, or for being subjected
to carry an inordinately heavy weight,, or in consequence
of the perforation of its nose (for gliding through it
the leading string), or from the effects of a fall from a
hill or a river-bank. (24)

A cow should not be fastend with a rope of strings
made of cocoanut or palm fibres, nor with one made
of twisted Kus1 a grass or of strings of leather, in a&
much as such a rope interferes with its comfort and free
movements. (25)

A bullock should be fastened (to a pole) with a rope
of Kus' a or Kds'a grass and with its face turned to
wards the south ; no expiation is necessary for the act
of one's trampling a fire under foot while attending to
a cow or bullock. (26)

On the death of a cow or bullock through injudici-
ous fastening or penning, or through the adminisfira-
tion of an improper medicine by a physician, one (its

A'pastamva Saihkita. * 727

owner) should doubly practise the penance of Govra^
tarn. (27)

Having broken the horns or bones of a cow, or
having cut her tail, one should live simply on milk for
seven days. (28)1

Or one should live on barley diet mixed with cow's
urine, under the circumstance, until she does not be-
come sound again. This is what is enjoined by
Us'anah. (29);

No expiation is necessary for the death of a cow,
dead from falling in a natural cave or in a well, while
grazing or freely roaming about. (30)

Having jointly killed a cow, each of the several*
killers should separately practise a quarter-penance by>
way of expiation. (3,1)

No atonement is necessary for the death of a cow,,
dead from the effects of cauterisation, or from the
effects of bringing about an instrumental parturition, in
a case of difficult labour. (3^2)

One should clip the nails of one's fingers and toes,,
and shave the hairs of one's body while engaged in
practising a quarter-penance. The beard and mous-
tache should be shaved in connection with the practice
of a half-penance ; all the hairs of the head except &.
tuft of hair at the crown, should be shaved while
practising a three-quarter-penance, while a complete
shaving of "the head is enjoined in respect of the prac-
tice of a full penance. (33)

Two fingers' widths of the tips of a woman's hairs-
should be clipped, where a complete shaving of her
head would be found to have been laid down ia the:
regulations. (34)

728: A'pastamva Safahitfa

CHAPT'ER II.

ARTICLES of manufacture just received from the hands
of artisans, things brought from out side a village,
acts done by infants, women and old men, and things-
not directly found to be impure, should be regarded as
pure, (i)

Having drunk water in a Prapd* or that lieing
accumulated in a forest or in the furrows of a ploughed,
field, as well as that which is flowing out of a pond,
or is owned by a S'vapak or a Chandala> one should;
regain one's purity by drinking Panchagavyam. (2)

A current and continuous stream of water, dusts
blown about by the wind, women, infants and old men
are never defiled. (3)

One' own bed, wife, progeny, wearing apparels and
sacred bowl are always pure ; belonging to others they
are impure. (4)

Having drunk water out of, or bathed in, a well or
tank, caused to be excavated by another, one should
regain one's purity by drinking Panchagavyam. (5)

Water purifies the unused residue of another person's
meal and things, that are generally impure, or are even
smeared with excrement, when that water is defiled
what can impart to it its lost purity ? (6)

That water, by lying exposed to the sun,, and through,
the contact of air and cow's urine, becomes pure
again. (7)

Water, defiled by the contact of skin, hairs, and
bones, etc., or touched by a camel, ass, etc., should be
baled out of its receptacle, or the following method
should be adopted for its purification. (8)

* A place where water is distributed to travellers.— -2>.

A'pastamva Safahria. *

The water of a well that ^has been defiled by the
Contact of excrementitious matter, or into which a tiger,
jackal, ass, or a camel has fallen, should be com*
pletely baled out, and several handfuls of clay should be
taken out of its bottom. Then the compound known
as Panchagavyam and handfuls of fresh earth should
be cast into it. This is how a defiled well should be
purified. (9—10)

A hundred pitchers of water should be baled out of
a pond or tank, and Panchagavyam should be cast into
it. This is how a defiled pond or tank should be re-
purified, (n)

How shall a Brahmana, who has drunk the water of
a well, defiled by a human carcass, shall recover his
personal purity? I have a doubt as regards this. (12)

Having drunk water out of a well whose water has
been defiled by the immersion of an undecomposed and
unsecreting corpse therein, a Brahmana should fast for
an entire day and night and recover his purity by drink-
ing Panchagavyam, thereafter. (13)

Having drunk water -out of a well, defiled by the
immersion of a fetid and decomposed corpse therein, a
Brdhmana should practise a Chdndrayanam or a Tapta,
Krichchha Vratam by way of purification. (14)

CHAPTER III.

HAVING unknowingly lived in the house of a man of
vile caste, and come to know of it afterwards, a
Brahmana should first obtain the commisseration of
the Brahmanas, and then practise a Pardka or a
Chdndrdyayam Vratam for regaining his purification,

730 ( A^pasiamva

A S'iidra, under the Circumstance, should practise &
Prdjdpatyam penance. The remaining items such a$
honorariums, etc., are in accordance with the nature of
the penance practised, (i — -2)

The practice of a Krichchha Vratam shouid be laid
down as a proper expiatory penance for those that might
have taken any cooked food in that house, while those
who have dined with such individuals should practise
quarter Krichchha Vratas by way of expiation. (3)

People drinking, out of a well, defiled by the touch
of a corpse, or with men, made unclean by the touch
of a dead body, should fast for a day and thereafter
regain their purity by drinking Panchagavyam. (4)

Old men, infants, invalids (sick folks) and pregnant
women should take a single meal in the night in cases
where a complete fast is enjoined for others j girls
should have their meals, under the circumstance, at the
expiry of two Prakaras (six hours of the day). (5)

Old men of eighty years, boys below sixteen, women
and sick folks are required to practise half penances
only (for the expiation of any sin or misdemeanour) (6)

Friends and preceptors of infants, above five years
and below eleven years of age, should practise expia-
tory penances on their behalf, when necessary. (7)

Persons, failing ill while practising a penance, should
regain their purity by causing its unperformed residue
to be practised by others, so that their lives may not
be anywise imperilled. (8)

Persons, not helping with food a fasting penitent
•dying out of hunger, or of any disease, commit sin by
witholding such help. (9)

Even the practice of an expiatory penance, for if:s
full and proper term, by a person does not absolve him

•A'paslamva Saihhild. "» 731

•of fois sin without the ackiaowjedgement of it by Brah-
manas, a penitent, after the expiry of half the term of a
penance, may be regarded as pure, if the foremost of
Brahmanas pronounces him so. (10)

Members of the three social orders (of Kshatriya,
Vais'ya and S'iidra) shall never utter the term, 'com-
pleted ' in respect of the completion of an expiatory
penance ; even at the point of death they shall cause
it to be pronounced by a Brahmana. (n)

-The merit of causing a Brahmana to undertake a
pilgrimage to a sacred place, or to make an ablution in
a sacred pool, belongs to him on whose behalf he makes
such a pilgrimage or ablution. (12)

CHAPTER IV.

WHAT is the proper expiatory penance for one, who
drinks water out of a cup or well belonging to a
Chanddla, and how does the form of that penance should
differ according to the caste of a penitent ? (i)

A Brdhmana, under the circumstances, should prac-
tise a Santapanam Vratam, a Kshatriya, a Praja-
patyam ; a Vais'ya, a half Prdjdpatyam, and a S'udra, a
quarter Prdjdpatyam, respectively. (2)

Having unknowingly touched a Chandala or S'vapacka
before washing his face after a meal, a Brdhmana
should regain his purity by practising an expiatory
penance. (3)

After having eight thousand times repeated the
Gdyatri, or a hundred times the Drupada Mantra, or
after having recited, for three nights, any other sacred
96

732 < A past ami) a SavhhitS.

Mantra in tearful eyes, he should drink Panchagavyam,
whereby he would be pure again. (4)

A Brdhmana, having touched a Chandala before
washing his person after attending to a call of nature,
should, for three nights, practise the proper expiatory
penance, while the tenn of the penance should be
extended to six days in case where he might have
touched a Chandala before rinsing his mouth with water,
after a meal, (5)

What would be the form of expiation for one, who
has gone unto a woman in her menses, or touched a
woman in her flow, or a member of any other vile caste,
while drinking water, or has touched the excrementi-
tious matter of these persons ? (6)

What would be the form of expiation for him who
might have touched any of these people ? Having
touched any of these, while taking one's meal, (one should,
for three nightsr practise the proper expiatory penance,
while one, defiled by the touch of any of these, while
drinking water, should practise the penance for three
days- only. (7)

A touch of any of these individuals, after attending
to any other call of nature, or after coition, should be
expiated by practising a quarter Krichchha Vratam,
while defiled by their urine and stool, one should
practise the penance for one and three days, respec-
tively. (8)

It is enjoined that one defiled by the touch of any
of the aforesaid people, while brushing one's teeth,
should practise the proper expiatory penance for a

single day. (9)

r

What would be the form of expiation for a Brahmana,

Apastamva Safakitd. 733

who has eaten fruits seated tfn the branch of a tree
which a Chandila has climbed up at that tjme ? (10)

With the permission of Brahmanas, he should bathe
with all his clothes on, fast for a whole day and night,
and thereafter regain his purity by taking Pancha-
gcmyam. (n)

A Brdhmana, having touched anything impure, before
washing his face after a meal, should regain his purity
by fasting for a night, and by taking Panchagavyam}
as well. (12)

CHAPTER V.

WHAT would be the form of expiatory penance for a
twice-born one, who, touched by a Chanddla^ drinks
water before performing an A'chamanam ? (i)

A Brahmana, under the circumstance, should regain
his purity by fasting for three nights and by taking
Panchagavyam, while the term of the penance is two
days only for a Kshatriya, its other factors remaining
the same. (2)

No expiatory penance, vow, Tapasyd^ or Homa
exists for a member of the fourth social order
(S'iidra). (3)

S'iidras should not be enjoined to drink Pancha-
gavyam, inasmuch as they are not privileged to utter any
Mantras. A S'udra, guilty of any delinquency, should
regain his purity by confessing it to a Brahmana and by
making gifts. (4;

A Brahmaiia, who has unknowingly partaken of the
unused residue of another Brdhmana's meal, should re-
cove*r his purity by reciting the Gayatri} for a whole
day and night, (5)

734 ( A'pastamva Savhhita.

A Brahmana, who has unknowingly eaten the unused
residue of the meal of a Vais'ya, should regain his purity
by practising the penance for three nights, and by
drinking the washings of Sy ankkapuskpi (a kind of
creeper). (6)

A Brahmana commits no sin by partaking of the
unused residue of the meal of a Brahmani, or by eating
out of the same plate with her. It carries the sanction
of the wise. (7)

A man, having partaken of the unused residue of
any other woman's food or drink, should regain his purity
by practising a Prajapatyam. It is so laid down by the
holy Angira. (8)

Twice-born ones of different orders, having partaken
of the unused residues of the meals of low-caste in-
dividuals, should respectively practise an entire, half
and quarter Prajapatyam penance by way of ex-
piation. (9)

A Brahmana having partaken of any human excre-
ments, should practise a Tapta-krichchha vratam> while
having partaken of any thing previously eaten by a crow
or a dog, he should practice a Prajapatyam. (lo)

A Brahmana, who, before washing his mouth after
a meal, might have unintentionally touched a dog, cock,
S'udra, wine bowl or any thing defiled by being seated
upon by an unholy bird, should regain his purity by
fasting for an entire day and night, and by taking
Panchagavyam, thereafter. ( 1 1 )

A Brahmana, touched by a Vais'ya who has not
washed his face after eating, should recover his purity
by thrice bathing and reciting the sacred Mantras in (the
course of a day. (12)

A'pastamva Safahitd. ' 735

A Br4hmana, touched by. a Brcihrnana who has not
washed his face after eating, should regain his purity
by making an A* chamanam, after a bath. This is the
injunction- of the holy Apastamva. (13)

CHAPTER Vf.

NOW I shall deal with the form of expiatory p-enan-ce to
be practised for wearing or using a cloth dyed with-
indigo. Indigo-dyed clothes are not defiling when- worn
by women for beautifying their persons, c*r used by then*
in their beds, (i)

By sowing, or selling indigo plants, or making liveli-
hoods out of them, Brahmanas should be degraded, or
they should regain their purity by practising three Krick*
chha Vratas. (2)

Ablutions, gifts, penitential austerities, Homas, Tar-
panas and the Panckayajnas, as well as the study of the
Vedas, made by him who wears an indigo-dyed cloth,
fail to bear any fruit. (3)

A Brfthmana, having worn an indigo-dyed cloth on
his person, should regain his purity by fasting for a
whole day, and by taking Panchagavyam. (4)

A Brihmana, through the pores of whose skin the
expressed juice of Indigo enters into his body, becomes
degraded, and such a Brahmana should recover his purity
by practising three Krichchha penances. (5)

A Brahmana, whose body is pricked into by the
twig of an Indigo plant, and especially if blood oozes
out of that wound, should practice a penance by way of
expiation, (6)

736 Apastamva SatfihitA.

A Brahmana, having, unknowingly walked through a
row of Indigo plants, should fast for a whole day and
night, and regain his purity by drinking Panchagavyam,
thereafter (7)

Boiled rice (article of fair) carried in a cloth, dyed
with' Indigo juice, should be regarded as unfit to be
partaken of by Brahmanas, and those who partake of
such boiled rice, should practise expiatory penances. (8)

A Brahmana having unknowingly taken the express-
ed juice of Indigo, should regain his purity by practising
an expiatory penance. This is the dictum of the holy
A'pastamva. (9)

That part of a field in which Indigo is sown remains
polluted for twelve years, after which period it becomes
pure again. (10)

CHAPTER VII.

AN ablution by a woman, on the fourth day of her
flow, is commended. One should visit a woman on the
suppression of her flow, each month, (i)

Haemorrhage from the uterus of a woman should be
regarded as a disease, and such a discharge of blood
does not affect her personal purity, in asmuch as it is
the outcome of a pathological condition, and not a nor-
mal, physiological function in itself. (2)

A woman -.remains unclean as long as the flow con-
tinues in her, each month. She becomes clean again
on the suppression of the discharge, and becomes fit
for the purposes of domestic or conjugal duties. (3)

On the first day of her menses, a woman becomes
(impure as) a Chanddli, on the second day of her flow
she becomes (unclean as) a woman who has killed a

A'pastamva Satiihttd. 737

Br£hmana, on the third day o/ her flow she becomes
impure as a washer woman, while she regains her per-
sonal purity on the fourth day. (4)

A woman in her menses, happened to be touched by
a S'vapdk or a Chanddla, should fast for three nights
and recover her purity by taking Panchagavyam,
thereafter. (5)

On the advent of the fourth night of her flow, a
woman should ask her lord to procreate progeny on her
person. (6)

The company of a woman in her menses, touched
by a dog or a S'vapdk, should be avoided ; she should
regain her purity by fasting for three days and nights
and by taking Panchagavyam thereafter. (7)

A woman, touched by a dog on the first day of
her iow, should fast for six days ; touched, on the
second day of her flow she should fast for three days ;
touched on the third day of her flow she should fast for
a single day, while touched on the fourth day of her
flow she should regain her purity by looking at a
fire. (8)

How should the purificatory rite be done unto a girl
who may chance to menstruate on the day of her
marriage, before the completion of her marriage cere-
mony, or before the rite of consecration of her body
in that connection has been performed ? (9)

The girl (bride) should be caused to make an ablu-
tion on the fourth day of her flow. Then having clothed
her in a new garment, the rites of Homa etc., should be
performed over again, and the unfinished portion of
the sacrificial ceremony should be completed. (lo)

^ A woman in her menses, happened to be touched by
a cock or a diver, should regain her purity by fasting

A'pastamva Saihhita*

for three nights and by drinking Panchagavyam as
well, (ii)

Having touched a woman in her menses before he
has washed his mouth after a meal, a Brdhmana should
recover his purity by practising a Krichchha penance,
and by making gifts. (12)

A Brdhmana, having climbed to 'the same branch
of a tree with a CA0w^/tf-woman, or with a woman
in her menses, should bathe at that very moment, with
all his clothes on. (13)

A woman in her menses, happened to be touched by
a dog, should fast for the unexpired residue of her
tfTm of uncleanness. (14)

Incapable of fasting, she should make an ablution ;
incapable even of bathing, she should recover her purity
by taking Panchagavyam. (15)

A Brdhmanna, having touched wine, or a woman
in menses, before rinsing his mouth with water after
a meal, should practise a full a or half Krichchha
penance. (16)

A Brdhmana, happening to touch a parturient woman,
or a woman in her menses, before he has washed his face
after a meal, should practise a half Krichchha penance
by way of expiation. (17)

A woman in her menses, happening to be touched
by a Chandala or a S'vapak, should regain her purity
by taking Panchagavyam during the unexpired residue
of her term of uncleanness. (18)

A Brahmana-woman in her menses, happening to be
touched by a S'lidra-woman, similarly circumstanced as
her self, should regain her purity by fasting for a
day and night, and by taking Panchagdvyam'. (19)

A'pastam-ua Saihhitd. > 739

Similarly, a Brdhmana woman in her menses, hap-
pening to touch a Kshatriya or a Vais'ya woman in her
flow, should bathe, that moment, with all her clothes
on. (20)

A woman in her menses, happening to touch a woman
of her own caste, similarly circumstanced as herself (in
her flow), may recover her purity by simply taking a
bath. This is the dictum of the holy A'pastamva. (21).

CHAPTER VIII.

ARTICLES of bell-metal, defiled by the touch of any
impure thing other than wine, should be purified by
rubbing them with ashes ; defiled by the touch of wine
or of excrements, they should be purified by heating or
scraping them, (l)

Utensils, made of bell-metal, smelled by cows, or out
of which S'iidras have eaten, or defiled by the touch of
S'vdpachas, should be purified by rubbing them with
the ten kinds of ashes. (2)

Articles made of gold or brass, anywise defiled,
should be purified by keeping them exposed to air and
sun's rays ; blankets, defiled by the touch of a corpse or
semen, should be purified by washing them with earth
and water. (3 — 4)

Boiled rice, taken without any cooked vegetables,
takes five nights to be digested, while that, taken with
cooked vegetables (curries), takes a fortnight to be
digested in the human stomach. (5)

Milk and milk-curd take a month, and melted butter
takes six months, to be digested in the human stomach,
97

Apastamva

while oil may or may (not- be digested in the human
stomach in the course of a year. (6)

A Brahmana, who continuously partakes of a S'udra's
boiled rice for a month, becomes a S'udra even in this-
life, and is re-born as a dog at his next re-birth. (7)

Partaking of a S'udra's boiled rice, company of
the S'iidra's, sharing the same bed or seat with a
S'udra, and earning knowledge from S'iidras are acts,
which degrade even the effulgent ones. (8)

The soul, the Vedas, and the three fires of a Brahmana,
who has duly installed the sacred fire, perish, if he does-
not refrain from taking a S'udra' s boiled rice. (9)

The son procreated by a Brahmana on his wife, after
having taken a S'udra's boiled rice, belongs to the
S'udra whose boiled rice he has partaken of, since the
seed of a man is the essence of his food, (10)

Dying with a S'udra's boiled rice in his stomach, a
man becomes a domesticated hog or dog at his next
birth, (u)

A Brahmana may always take a Brathmana's boiled
rice, a Kshatriya's on the occasion of a Parva, and a
Vais'ya's on the celebration of a religious sacrifice, but
he can never partake of a S'udra's boiled rice. (12)

A Brahmana' s boiled rice is like the divine ambrosia,
that belonging to a Kshatriya is like melted butter, that
belonging to a Vais'ya is like its own self, while that
belonging to a S'udra is like blood. (13)

The boiled rice of a Brahmana is consecrated through
the merit of offerings to Vishvadevas, Homas, Japas,
and divine worship, and through the purifying influence
of Rik, Yajuh or Sama-mantras. Hence, the boiled
rice of a Brahmana is like the divine nectar, (14)

Apastamva Sarhhita. 741

Since it is the Rshatriyas, .who protect the society
by administering even-handed justice and by enforcing
obedience to regulations, boiled rice belonging to a
Kshatriya is like clarified butter. (15)

A Vais'ya celebrates religious sacrifices with the
help of bullocks, according to his might, and practises
charities and hospitalities. It is through the merit of
these pious acts that his boiled rice is consecrated. (16)

The boiled rice of the ignorant and drink-sodden
S'udras, unconsecrated by any vow or Mantras, is like
blood. (17)

Raw meat, honey, clarified butter, paddy, milk, and
treacle, may be taken from a S'iidra. (18)

Edible leaves of plants and creepers (S'akas), meat,
lotus-stems, sesame, sugarcane-juice, treacle, fruit,
fried barley-powder, and asafcetida may be taken from
members of all castes. (19)

A Brahmana, having taken boiled rice in a S'iidra's
house, during times of distress, should regain his purity
by making repentance, or by a hundred times reciting the
Drupada Mantras. (20)

An article kept in his hand, and happened to be de-
filed by the touch of a S'udra who has not washed his
face after eating, should not be eaten by a Brahmana.
This is the dictum of the holy A'pastamva. (21)

CHAPTER IX.

IF a Brahmana involuntarily passes stool, while eating,
what would be the form of expiation in respect of such a
Brahmana, made impure, while remaining with unrinsed
mouth, (i)

742 A'pastamva SathkitA.

Having washed hinjself, he should first perform an
Achamanam, and thereafter regain his purity by fasting
for an entire day and night, and by taking Pancha-
gavyam. (2)

Having unknowingly partaken of boiled rice belong-
ing to a member of any caste whatsoever, and having
failed to purify his person thereafter, a man should
recover his purity by taking Yavdn for three nights. (3)

A half anjali measure (quantity that can be con-
tained in two palms of hands united together) of barley
corn, one Pala (eight tollas) of clarified butter, [and five
Pala weights of cow's urine constitute what is techni-
cally known as Yavdn. A penitent shall not take any-
thing more than this Yavdn. (4)

What would be the proper expiation for a man after
having eaten, drunk, or licked anything that should not
be eaten, drunk, or licked, as well as after having taken
semen or excrements ? (5)

He should recover his purity by living, for six nights
(days), on the expressed juice of Asvathtka, lotus,
Audumvara, Vilva or Kds'a. (6)

Brahmanas, who having renounced the world and
made a determination to die either in fire or water fail
to carry out their determination, should practise three
Krichchha and three Chdndrdyana vratas by way of
expiation. (7)

All the consecratory rites (of Brdhmanism such as
the rites of tonsure, initiation with the thread, etc.,)
should be done unto them over again, and they should
practise Santapanams or Krichchha Ch&ndrdyanams as
well. (8)

Persons, over whose heads crows, kites, and herons
fly about, or whose persons are smeared with their

A'pastamva Saihhitd, 743

excrements, or into the apertures of whose noses and
ears such excrementitious matter enters, become pure
again by bathing, even with those impure substances
remaining on their persons. (9)

A person, defiled by the touch of an impure thing
above his navel, becomes pure again by simply bath-
ing ; touched at any part part of his body below the
hands and umbilicus, he should regain his purity by
washing the defiled part with clay and water. (10)

He, whose face is defiled by the touch of a shoe, or
. of any other impure substance, should rub his face with
earth and wash it with water, and thereafter recover his
purity by taking Parichagavyam. (n)

On the death or birth of a sapinda relation born of
a Brdhmana mother, a Brdhmana remains unclean for
ten days, on the birth or death of a Sapinda relation
born of a Kshatriya mother, a Brdhmana remains un-
clean for six days, on the birth or death of a Vais'ya
Sapinda, a Brdhmana remains unclean for three days,
and on the birth or death of a Siidra Sapinda, a Brdh-
mana remains unclean for one day only. (12)

Boiled rice (food), served out to an eater, and not
eaten by him, should neither be given to another, nor
used to offer oblations therewith in fire. (13)

Boiled rice, found to have been infested with flies
or loose hairs, after one has eaten several morsels there-
of, should be cast into the ashes, and one should make
an A^chamanam thereafter. (14)

Having unknowingly partaken of a S'iidras boiled
rice, or that cooked with dry meat, one should practise
a Krichchha penance. The penance should be doubled
in a case of intentional eating. (15)

At a dinner party, if a man, who has seated down

744 A* past ami) a

to dine, rises up without faking iny thing, or rises
up, while eating, the giver of such a dinner, as well as
he who subsequently eats any thing thereat, should be
regarded as defilers (of a row of Brahmanas, seated
down to a dinner — Panktidushaka's}. (16)

He, who has eaten, or has been eating defiled boiled
rice, should observe a fast and recover his purity by
taking Panchagavyam. (17)

In connection with religious rites which should be
done in water, one should perform the A'chamanam on
land, while in connection with rites which should be
done both on land and water, one should perform the
A'ckamanam, dipping one's feet in water. (18)

Entering in water for a bath, one should do the
A'chamanam in water; coming out of water after bath-
ing, one should do the A'chamanam on land. By so doing
one becomes blissful and favoured of Varuna. (19)

One should put off one's shoes before entering a
cowshed or an Agnis'dld (room where the sacred fire
is kept) or an assembly of Brahmanas, or before reading
the Vedas and sitting down to a meal. (20)

One should not partake of boiled rice not belong-
ing to one's Sapinda relation during the celebration of
any post-natal rite, or of that of tonsure in special,
as well as after the celebration of a S'f&ddha cere-
mony. (21)

Having partaken of boiled rice belonging to a
village-priest, or to one who acts as a priest to a large
number of families ( Vahuydji), as well as that cooked
in connection with a Garbhddhdnam, or with a S'rdddha
ceremony, performed for the first time (Nava S'rdddham)
or under the auspices of a lunar or solar eclipse, one
should practise a Chdndrdyanam penance. (22)

Apastamva Saihhitd. 745

Having taken boiled rke .at one's house on the
occasion of a Brahmaudanam, Nava Sraddha,
Simantonnayanam, or an Anna Sraddha ceremony, a
man should practise a Chandrayanam penance. (23)

Boiled rice should not be partaken of in the house
of a barren woman. He, who unknowingly eats at such
a house, is consigned to the hell of Puyasam, after
death. (24)

A father, accepting any amount of money, however
small, from the husband of a daughter on the occasion
of her marriage, is doomed to eat and drink excrements
in the hell of Raurava, for many years, after death. (25)

Relations of a woman, who live by selling carts,
clothes, and golden ornaments which have become her
Stridhanam^ commit sin ; and they come by a worse
fate in the next world. (26)

The boiled rice of a Kshatriya deprives its eater
of his strength, that of a S'iidra deprives its eater
(Brahmana) of his Bra"hmanic energy. He, who par-
takes of boiled rice without consecrating it, eats the
rubbishes of the earth. (27)

He who partakes of boiled rice belonging to one
affected with a birth or death-uncleanness, as well as
he that eats boiled rice during a lunar or solar eclipse,
or under the auspices of the astral combination known
as Gaja Chhdya commits sin. (28)

Having eaten the boiled rice of a twice-married,
or debauched woman, or of one who has been taken
back in the family after an elopement, as well as that
given by a woman during her first pregnancy, a Brah-
mana should practise a Chandrayanam. (29)

, Having eaten the boiled rice of a patricide, matri-
cide, or a Brahmanicide, or of one who has carnally

746 A'pastamva

known a step mother or a greceptor's wife, a Brahmana
should practise a Chdndrdyanam. (30)

Having partaken of the boiled rice of a washerman)
hunter, cobler or a carpenter, or of a maker of Bamboo-
made-articles, a Brdhmana should practise a Chdndrd-
yanam. (31)

A Br^hmana, happening to touch a dog or a S'iidra,
before washing his face after a meal, should recover his
purity by fasting for a day and night, and by taking
Panchagavyam. (32)

Boiled-rice should be given on the bare ground to a
Bra'hmana, who constantly carries out the behests of a
S'udra, as to a dog. There is no difference between
such a Brahmana and a dog, (33)

How shall a Bra'hmana with an article in his hand,
regain his personal purity after urination or defecation
at a waterless place, or in a forest, or on a road infested
with tigers or thieves ? (34)

Placing boiled rice on the ground, he should attend
to the call of nature and duly cleanse his person.
Then by placing the cooked food on his lap, he should
regain his purity by making an A'chamanam. (35)

Failing to wash his person after urination or defeca-
tion, a Brahmana should regain his purity by taking
nothing else than Panchagavyam} for three nights. (36)

Having visited, under the influence of wine, a woman
in her menses, a Brahmana should recover his purity
by practising a Chdndrdyanam penance and by feeding
Brahmanas thereafter. (37;

A Bra'hmana of small knowledge, happening to touch
a Chanddla before he has washed his face after a meal,
should practise Brahmacharyam by bathing thrice every
day, and by lying on the bare ground and fasting for

A'pastamva Sathhitd. 747

three nights. After that,* he. should regain his purity
by drinking Panchagavyam. (38 — 39).

A Brahmana, drinking water in touch with a Chan-
data, should regain his purity, by fasting for a day and
night and by bathing thrice. during the fast. (40)

A single meal on the first day, a meal at night on
the second day, and a complete fast on the third day
constitute a quarter Krichchha Vratam. A single meal
on the first day, a .night meal on the second, eating of
unsolicited food on the third, and fasting on the follow-
ing days constitute a half Krichchha Vratam. These
two are light penances. (41 — 42)

Sellers, of antelope-skins, horse or elephant sellers,
corpse-followers, and recipients of gifts of sesame seeds,
shall be re-born as men <of lo\v status. (43)

CHAPTER X.

feven after an Achamanam (at the close of a meal)
a person remains unclean so long as the water is not
lifted up. Even after the lifting of water he remains
iinclean so long as the ground is not plastered with
cow-dung, etc. Even after the plastering of the ground
he remains unclean so long as he does not rise up from
his seat and go somewhere else, (i — 2)

The erudite call not 'Yama (the lord of death) Yama.
The self of a man is the real Yama (controller of his
destiny). He who has controlled his self, what will
Yama (lord of death) do unto him ? (3)

Neither a sharp sword, nor an infuriated serpent is
59 much killing, as anger which resides in one's own
body. (4)

748 A'pastatnva

Forbearance leads tor hajjpiness both in this worli
and in the next. Only one defect there is of men who
'practise forbearance, that their taleration may be mis-
'construed for incapability. (5)

It is not the strong or the erudite that shall attain
Salvation. It is not those, who live in splendid and
'delightful mansions, that shall attain salvation. It is not
lthe well-fed or the well-dressed ones that shall be emanci-
pated. It is the persevering, god-loving, long-suffering
ones that do good to all, spread delight all around
'them, are devoted to the practice of Yoga and to
the study of the Vediis and are the knowers of their
sproper selves, that shall obtain emancipation. (6—7)

Homas and worship done in wrath, or libations of
melted butter cast in the fire in an angry mood are all
lost like water kept in an unbaked pitcher. (8)

Humiliation adds to one's Tapasyd, honour leads
to its deterioration. A honoured or glorified Brahmana,
like a cow which is daily milchedj soon comes to
grief, (g)

A Brahmana gains in his spiritual body by the
practice of Japas and Homas, as a cow gains in bulk by
feeding upon aquatic plants. (10)

He, who beholds other men's wives as his own
mothers, other men's possessions as mere brick bats>
and all creatures as his own kinsmen, but rightly
beholds, (i i)

The practice of a Prdjapatyart is the atonement
for the sin of eating the boiled rice of a washerman^
hunter, carpenter, cobbler or of a Venujivi. (12)

Having gone unto an interdicted woman, or pc^r-
taken of any interdicted food, one should regain one's

74$

Jpftrity by practising a Chdltc&'djHinartl or a Prajapatyarfr
V rat am. (13)

He, who relinquishes the Agni Hotra^ becomes a
vow-breaker; the practice of a Ckindray&nam penance
is the only atonement for his sin. (14)

A birth or death-uncleanness, occurring before the
celebration of a projected nuptial or sacrificial cere^-
tnony, expires that day, and the projected ceremony
inay be celebrated. ^15)

Unclean ness incidental to the birth Or death of a
relation does not affect the celebration of a religious-,
nuptial or Deva&rovfi* ceremony. (16)

* Procession with idols.

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TABLE OF -CONTENTS.

Vas'ishtkfi StmhitL

SUBJECTS.

CHATTER I.

Sources of the sacred laws — Practice* of Siddhas,
and religious practices and usages obtaining; in
countries between the Vindhya and th« Hima-
laya ... ... ... ... 75*

Geographical limits, and physical features, of Arya-

vata and Brahmavarta ... ... ... 75*

Sinners and the five heinous crimes

Obligation of the three castes to remain under
the control of Brahmanas — Exemption of Brah-
manas from the liability of paying king's
revenus ... .« ,.. ... 755

CHAPTER II.

Nomenclature of the four 'castes — re&sonV'.for ealf.

ing the firsl three castes "twice- born" ... 755

Sons of twice-born castes are equal to' S'udras

before initiation with the holy thread ... 754.

Discourse between the sacred learning and "the Brah-
mana — duty of obeying and honouring a precep-
tor obligatory on a disciple ... ... 754..

Duties of Brahmanas, Kshatriyas and Vaisyas r.. 755

No regulation as to the duties of S'udras, who art
prohibited from tying up the tufts of hair on their
crowns into knots ... ... ... 755-

Specific injunction as to the adoption of an honest
mode of living by one, on the failure 'of earning
a livelihood by means, proper to one's caste ... 755

Things prohibited to be sold for m >uey or gain ... 756 — 757

CHAPTER III.
Factors which tend to degrade a Brahmana to the

status of a S'udra ... ... ... 757— c§

No sin attaches to the insulter of a degraded Brh-

Sixth part of a treasure-find goes to the king ; Brah
manas exempted from paying such sixth parts ...
Six kinds of Atatayain* (assasins) ...

Sanctifier* of Rows and Snattkai ...

Constitution of a Parishad (legal assembly) ...

ii , CONTENTS.

SUBJECT. PA««.
Definitions of Acbaryas, Uparlhy&yas, etc , and condi
tions under which Vais'yas and Brahmanas may

take up arms ... ... ... 760

The rite of Achamanam described ... ... 761

Enumeration of articles, pure and impure ... 762

Purification of articles defiled by foul touch, etc ... 762

CHAPTER IV.

Origin of the four castes from the different limbs of

Brahma ... ... ... ... 763

Manner of offering hospitality to a Brahmana, or to a

Kshatriya guest ... ... ... 764

Birth and Death-impurities ... ... 764 — 75

CHAPTER V.

Perpetual dependent status of women... ... 766

Uncleanness of women during their mt nses ... 767

CHAPTER VI.

Irretrievable spiritual loss of a man of vile conduct 768
Rules of voiding stool and urine, and rites of puri-
fication to be performed thereafter ... 769
Meals of the different orders of Brahmanas ... 770
Cnaracterisiic traits of Brahmanas ... ... 770

Definition of a Brahma-Chandala ... ... 770

Degraded condition of a Brahmana who partakes of

food given by a S'udra... ... ... 771

Worthy recepients of gifts ... ... ... 772 — 771

CHAPTER VII.

The four orderi of life (Asramas) ... ... 772 — 773

CHAPTER VIII.

Definition of an Atilhi ... ... ... 773

Dulles of householders ... ... ^73 — 7^4.

The order of householders is the best of all the

Asramas ... ... ... ... 774

CHAPTER IX.

Duties of ^a Vanaprastha hermit ... ... 775

CHAPTER X.

Duties of religions mendicants and ascetics ... 775 — 777
Daily offerings made by a Brahmana house-holder

and th» feeding of guests etc. ... ... 777 — 778

Mode of offering oblations to one's departed manes 779

3\Ioic ot feeding Brahmanas at a S'raddha ceremony ?79— /fco

CONTENfTB * iii

SUBJECT. PA«K.

S \n< "of students of tht three tvHce.born oaites ... 781

UJJilaka penance ... ... ... 78*

Duties of a Suataka ... ... ... 782—784

Conduct which kills one's soul ... ... 784

Acts prohibited in respect of Brahmanas ... 784

CHAPTER XI.

Performance of Upakarman rites ... ... 785

Circumstances under which the Vedas should not

be studied ... ... ... 785 — 786

Severance with one's contaminated relations, ... 787
Presents which may be accepted by a Brahmana —
Precedence given to men of learning, age and

wealth, and to Snatakas ... ... 787

CHAPTER XII.

Things which may be eaten and which mty not fee

eaten ... ... ... ... f%j

Persona from whom gifts may be taken and the

circumstances under which they may be accepted 788 — 789
Mode of purifying defiled food ... ... 789— 790

Penances for eating forbidden articles of fare ... 790

Animals whose flesh may or may not bt eaten ... 790—91

CHAPTER XIII.

Right of parents to give away a son in adoption ... 791

Sons who can not be given in adoption ... 791
Mode of taking a son in adoption by a man, or a

woman ... ... ... ... 791- 91

The share of a begotten son born after the adoption 791
Mode of excommunicating divulgers of Veda to

unworthy peisons ... ... ... 793

Penitential rites in connection with the redemption

of such ejfsommunicated persons ... ... 793

CHAPTER XIV.

Duties of a king in matters of adjudicating law suits 794

Administration of properties of minors by kings ... 794

The three kinds of proof, recognised in law courts ... 794
Procedure in disputes relating to fields, boundaries,

interpretations of gifts, etc ... ... 794

Properties that can not be alienated ... ... 795

Persons who may be cited as witnesses ... ... 795

Instances where a son's obligation to repay the debts

of his deceased father ceases ... ... 795

Why trWhfu! testimony obligatory ... ... 796

where a lie, is noi s'mful ... ,,, 796

IV CONTENTS.

SWIJECT. PAGt.

CHAYrEfc XV.

Spiritual benefits derived by a father from bis sow ».. 795

Twelve kinds of sons recognised by the Smriti, and

their statu* and definitions ... ... 796 — 97

Determination of shares of different sons in the

paternal property ... „.. ... 798

Mode of procreating sons under appointment ... 799

Obligation of a father to marry his daughter before

the age of puberty ... ... ... 8oQ

Circumstances under which a married, or betrothed

maiden may be married again ... ... 80$

Periods for which Brahmana, Kshatriya, Vais'ya and

S'udra wives shall wait for their lost or absent

husbands ... ... ... ... 800

Perions who may procreate sons on such wives' p ... 801

Companion of a Brahmana's property with poison]... 801

CHAPTER XVI..
Sutm of ions who are called Chandalas, Antft-

Vyavasayins, Ramakas, etc. ... ... Sot

Penalty for explaining sacred laws'etc., to S'udras ... 80*

CHAPTER XVII.

Duties of king ,., ,M iM 803,

Persons exempted from paying taxes .... 804

Penance in cases of miscarriage of justice ,*, 805

CHAPTER XVIII.
Different kinds of sin (crimes), and their expiating

penances described ... .... ... 807—806

Rites to be omitted on re- initiation of a twice born

person ... ... ... 807

Penances for wine-drinkers, procurers of abortions

of pregnancy and murderers ... ... 807

Penances for killing Kshatriyas, Vais'ya s, and Sudras 808

Congenital di-seases and deformities, and sins for

which men are visited with them ... tM 8og

Penance for associating with the out caste .*.. 80$

CHAPTER XIX.
Procedure in cases where Kshatriyas, Vais'yas or

,Sudras carnally know Brahmana women ... 800— 8 ro

Penance for a faithless wife ,M ... §1O

VA-SISJETTHA SAMHIT^A

CHAPTER I.

Now therefore* [is] the enquiry into the sacred law
for the welfare of men. Knowing and following [it i.e.)
the sacred law] a religious man becomes most worthy of
praise in this world a«d after death. The sacred law
[has been settled by] the revealed texts. On failure
t>f ;this, the practice of the Sishtasf (has) authority.
Religious practices and customs [which prevail in the
•country lying] to the south of the Himalaya and co
the north of the Vindhya, must be every where ac-
knowledged, but not different ones [are to be con-
sidered] as sacred laws.

[People] say that this (tract of the country) is
A'rydvarta. Some [say that the country of the A'ryas
is situated] between [the rivers] Ganga and Yamuna" ;
[others say] as an alternative that so far as the black
•antelope grazes [the country is full of] Brahma efful-
gence. J Now the Bhclllavins§ quote [the following]
verse in the Niddna.||

• Krishna Pandit, the commentator, holds that the word
{therefore) is used to indicate that one, after initiation, is to be taught
prescribed rules.

t One whose heart is free from desire. The definition occurs in the
body of the text of the Benares edition.

I The text is Brahmavarchhasam : Brahma effulgence is the literal
rendering: it means spiritual pre-eminence as adopted by Buhler.

,$ See Max-Muller's History of Sanskrit literature. P. 193.

II It is a section of law dealing with the disquisition of th«
countries.

99

Vusishika Sam hit a.

In the west the rive-& rambling into the ocean/* m1
the east the region where the sun rises as far as the
black antelope wanders so far [is found] Brahma
effulgence. .

The religious instructions which men, deeply versed1
in the three Vedas and acquainted with the sacred law,
declare for purifying one's self and others are Dharma
(sacred laws); there is> not the least doubt in it.

In the absence of (express) revealed texts Manu has
declared the laws of countries, castes and families.
tie who sleeps at sunrise or sunset, he who has1 de-
formed nails or black teeth, he whose younger brother
is married first, he who has espoused before his elder
orother, the husband of a younger sister married before
the elder, the husband of an elder sister, whose
younger sister is married before, he who kills (i.e ,
neglects the recitation of) the Mantram, he who slays
a Brahmana, these all are sinful men.

They say that there are five henious crimes (Maha-
pataka) viz., violating a preceptor'sf bed, drinking spiri-*
tuous liquor, killing an embryo, stealing the gold of
of a Brahmana, associating with out-castes either by
[holding] spiritual or matrimonial [alliances with them.j

Now they quote the example :• —

He, who during a year associates with an outcast^
becomes outcasted by sacrificing for him, by teaching

i. by a matrimonial alliance [with him] and by
using the same carriage or seat.

* Another text is Sindhurvidharani : The commentator Krishna'
Pandit means it ocean. Buhler translates it as boundary-rivar which is
probably the Saraswati. We have followed the text Sindhurviharani.
Vihar,mi can never be an adjective of Sindhu which is masculine

t The term Guru may also mean father, meaning ' Knowing one's
own step -mother.

V-asishtha S&thhttd. 753

"Now they tjuote the exa,mple : —

On learning being destroyed [®ne] may again
acquire it : but all is destroyed with the loss of caste.
•By virtue of pedigree even a horse becomes estimable
therefore [men] -should wed wives from a respectable
family.

The three castes shall remain under a Brahmana's
control. The Brahmana shall declare their duties and
the king shall carry them into practice. And a king,
who rules in accordance with the sacred law, may take
the sixth part of the riches (of his subjects), except
from Brahmanas. He [also] obtains the sixth part [of
merit] of Ishta (sacrifices) and Purtta (charitable
works). It is said that the Brahmana first made the
Vedas known. The Brahmana saves [one] from misfor-
tune. Therefore a Brahmana shall not be made to pay
taxes. Soma is his king. It is declared that it (i.e., such
conduct) brings on well-being both in this world and
in. the next.

CHAPTEK II.

THERE are four castes (Varna), Brahmanas, Kshatri-
yas, Vais'yas and S'udras. Three castes, Brahmanas,
Kshatriyas, and Vais'yas (are called) the twice-born.
Their first birth is from their mother and the second from
the investure with the sacred girdle. There (i.e., in the
second birth) Savitri is the mother and the preceptor is
said to be the father. They call the preceptor father
because he gives instructions in the Veda.
» They quote the following example : — Indeed the
virile energy of a man, learned in spiritual science, is

754' Vasishtfca

of two sorts, that which 1*3 above the navel and the
other such is situated below ; through that which is above
the navel his offspring is produced when he invests-
one with the sacred thread and makes him holy. By
that which resides below the navel, the children of his
body are produced on their mother. Therefore they
[should] never say to a S'rotriya^ who teaches the V&d®
" Thou art destitute of a son."*

Harita quotes the following verse :—

There is no religious rite for a [child of the twice-
born] before he has been invested with the sacred girdle.
His conduct shall be known as equal [to that of] a
S'udra before his new birth from the Veda. [The above
prohibition relates to all rites] except those connected
with libations of water, [the exclamation] Swadha, and;
the departed manes.

[Sacred] learning approached a Brahmana [and said]
"Preserve me, I am thy treasure, reveal me not to an
envious person, nor to a wily man, nor to one who has
broken his vow. I shall then remain powerful.

He, who covers [him], with great difficulty, with*
truthful deeds, confers on him immortality ; [the pupil]
shall consider [such a preceptor] as his father and
mother ; he must not grieve him [by saying] (I anv
indebted to none/

As those Vipras, who after being instructed do not
honor their preceptor by their speech, in their hearts,
or by their acts, will not be profitable to their teacher
so the sacred learning will not profit them.

Reveal me, O Brahmana, as to the keeper of thy
treasure, to him whom thou shalt know as pure,

*. ?

* Some texts read apujya (unworthy of adoration) fer etputr*.

Vasishtha Sam hit a. 755

attentive, intelligent and celibate and who will nob
grieve or revile thee."

As fire consumes a room so- Brahma (Veda), not
honored [destroys the enquirer]. One shall not pro-
claim the Veda to him who does not show him honor
according to his ability.

The duties of a Brahmana are six vi&.t studying the
Veda, teaching, sacrificing, officiating as a priest for
others, giving alms and accepting gifts.

The duties of a Kshatriya are three visf.t studying,
sacrificing for himself, and giving alms. His own
[special duty is also] to protect his subjects according
to spiritual injunctions* : let him gain his livelihood
thereby.

Those three [are also the occupation] of a Vais'ya*
besides agriculture, trading, tending cattle, and lending
money at interest.

To serve these (i. e. the three superior castes is the
occupation) of a S'udra.

These (i.e., the S'udras) have no fixed regulation
about their means of livelihood, [arrangement of] hairs
and dresses ; but they must not allow the lock on the
crown to remain untied.

Those, who are unable to live by their own lawful
occupation, may adopt one which is not sinful but never
one which is sinful. Having resorted to a Vais'ya's
mode of living a Brahmana and a Kshatriya, while
maintaining themselves by trade [shall not sell] stones,
salt, hempen [cloth], silk,, linen [doth], skins, a dyed
woven cloth, prepared food, fruits, roots, perfumes,
treacles, water, the juice extracted from medicinal herbs,

* There are two readings gastrena and 'S'astrena. The latter means
'with his weapons.'

Soma, weapon, poisons*, nvilk, preparations from milk,

iron, tin, lac and lead.

Now they quote the following verse as an example :
By [selling] meat, lac and salt, a Brahmana brcomrs

directly outcasted : by selling milk he becomes [equal

to] a S'udra after three days.

Among domesticated animals, those with uncloveu
hoofs and those that have an abundance of hair, any
wild animals, birds, tusked animals [must not be sold] ;
of grains they declare sesamum [as forbidden.]

Now they quote the following verse as an example : —

If one applies sesamum to any other purpose save

food, annointing and gifts he will be born again as a

worm and together with his departed manes be plunged

into excreta.

If they fail to gain their livelihood by selling rice
they may sell sesamum at pleasure if they have them-
selves produced it by tillage.

Rasa (substance for flavouring food) may be given
either in an equal quantity or less in exchange for a
tfasafbut never salt. It is permitted to barter sesamum,
rice, cooked food, learning and men (i.e., slaves). Even
by exchange a Brahmana shall not take boiled rice from
a. Kshatriya who lends [money] at an exhorbitant rate
of interest.

Now they quote the following verses as an example :
He who purchasing rice at a fair price, sells it for

a higher price, is called a Vardhushika (usurer) and

is blamed amongst those who recite the Veda.

Usury and killing an embryo when weighed in the

scales the destroyer of an embryo remains at the«tojj

and the usurer sinks downwards.

ft1'

SI

I'asishtha

One should give at pleasure .gold double and grain
tfrble [its value on repayment] unto a sinful [usurer]
destitute of all religious deeds ; [the case of flavouring;
substances] has been ex-plained by [the regulation about]
grain. Similar is [the case of] flowers, roots and fruits,
ney may lend] what is sold by weight [taking] eight
imes [the original value at the time of re-payment].

Now they quote the following verses as an example :

By the king's will*' shall stop the interest on articles.
And after the coronation of [a new] king the capital1
grows again.

Two in the hundred, three, four and five, as has be^n
laid down in the Smriti one may take interest monthly,
according to the order of the castes.

Hear the interest for a money-lender declared by the
words of Yasishtha, five mashas for twenty ; in this
the law is not violated.

CHAPTER III.

[THE Brahmanas] who neither study nor teach the Vetda,
nor maintain sacred fires, become of the conduct of a
S'udra. Without studying the Rik} one does not be-
come a Brahmaua. They quote a sloka from Manu on
this subject. " A twice-born person, who not having

* There are two readings rajanumatabhavena and rajatu-mrita*
bhavena. We have followed the first. Dr. Buhler has followed the
second and translated " the king's death shall stop etc/' The succeed-
ing passage tacitly indicates that interest is stopped on the death of a
kiitg. In 'that case it is merely a tautology. The one, that we have
toilowed, clearly lay* down a law that a king can stop the accumulation
of interest at any time he likes. .

75$ Vasishtha

•studied the V$da, spends his labour on another [subject],
soon falls, even while living, to the condition of a S'udra
and his descendants after him.

He who lives by trade [does not become a Brah-
mana] ; nor he who lives by usury ; nor those who obey
a S'udra's commands, nor a thief, nor a physician.

The king shall punish the village where Brdhmanas,
failing to observe their sacred duties and study the
V£dat live by begging, for it feeds the thieves.

What four or three (Brahmanas), who have mastered
the V&das^ proclaim must be recognized as the sacred
law, not [the determination] of a thousand inferior
persons.

Many thousands [of Brahmanas], who do not ob-
serve their sacred duties, who are not acquainted with
the Mantram and who subsist only by the name of
their caste, cannot form a Synod.

That sin, which ignorant persons, unacquainted with
the sacred law, preaches, shall fall, multiplied a hundred-
fold, on the speakers.

Offerings to the celestials and the departed manes
must daily be given to a S'rotriya alone. Gifts made
to a person ]who has not read the Veda do not gratify
the celestials.

If an ignorant person lives in one's own house and a
man ivastly read in the S'ruti at a distance, gifts should
be given unto the learned : there is no sin in neglecting
an ignorant wight.

The sin of neglecting a Brahmana is not committed
against a twice-born person who is ignorant of the Veda.
Passing by a burning fire one does not offer libations
into ashes.

Vasishtha Samhitd. ' 759

An elephant made of woq%d, an antelope made of
leather, and a ' Brahmana indisposed to the study of
the Veda — these three have nothing but the name.

In those kingdoms where ingorant men eat the food
of t^e learned, food meets vvithjiestruction and a great
?vil appears.

If any one finds treasure [the owner] of which is not
known the king shall take it giving one sixth to the
finder. If a Brahmana, who is given to the performance
of six fold sacred duties, finds it the king shall not
take it.

They say that by killing an assasin with a view to
personal safety one commits no sin. There are six
classes of assasins (dtatdyins).

Now they quote the following verses on the
subject : —

An incendiary, a poisoner, one holding a weapon in
his hand, a robber, the taker away of lands, the seducer
of another man's wife— ^these six are called assasins
(atat&yins).

One does not become guilty of Brahman icide, if he
kills an assasin who comes with the intention of slaying,
even if he is a master of the entire Veda together with
the Upanishads.

He, who kills an assasin well-read in the V6da and
hailing from a good family, is not visited, by that deed,
by the guilt of the murderer of a learned Brahmana ;
[in] that [case] fury recoils upon fury.

A Trinachiketa, one who keeps five fires, a Trisu-
parna, one who [knows the texts of] the four sacrifices
(Ashvamedha, Purushamedha, Sarvamedha and Pitri-
rn^dha), one who knows Vajp.sena [branch of the White
Yajur Veda\ one who knows the six Angas, the- son
100

760 Vasisktha Samhita.

of a woman married according to the Brahnra rife,
one who knows Ckkandas (Vedic metre)/ one who sings
Jesthasaman, one who knows the Mantram and the
Brahmana, one who- studies the sacred law treatises,
one whose p-nr^tors, both on the mother's and on the
father's side, are known to have been S'rotriyas and
1'earned men and Snntakas are the sanctiffers nf the row.
[Four students off the four Ve'das^ one who knows*
Mimansa, one who- knows the Angas, a preceptor of the
sacred law, three leading men of the three A'sramas
(orders) constitute a pariskad (a legal assembly) con-
sisting, at least, of ten [members].

Her who after having invested a pupil with tire *ncred;
thread teaches him the Vedu, is called an A'c'hdryti.

He, who teaches a portion of the V^da^'i* called an
Upadhynya (sub-teacher) ; similarly one who [teaches]
the Angas (subsidiary subjects) [of the Vedasr\.

A Brahmana aivd a Vais'ya may take up arms in
self-defence, or in [order to prevent] a confusion of the
castes. That (i.e\, to take up arms) however is the
daily [occupation] of a Kshatriya on account of his
privilege for protect ing-
Having washed his- feet and harttfe up to the wrist
and5 sitting with Ins face directed towards the east or
the north' be shall thrice rinse his mouth with water out
of Brahmatirtha, the part of the ha'nd above the root
of the thumb, without uttering any sound. He shall
twice wipe [the mouth]. He shall touch with water
the cavities- fof the head ] H:e shall pour water on his-
head and on the left hand. He shall npt sip water
walking, Stan-ding, lying down or bending low,

A Brahmana [becomes pure by sipping] water, free
from bubbles and foam, that reaches his heart. A

Vasishtha Saihhitd. 763

spirituous liquor, urine, eitcreta, phlegm, pus, tears or
blood, is not purified even by another burning.

The body is purified by water, the mind is purified
by truth, the soul by learning and austerities and the
understanding is purified by knowledge.

Gold is purified by water only, similarly silver. The
Tirtha, sacred to the deities, lies at the base of the
little finger. That sacred to human beings is at the
tip of the fingers. That sacred to the fire is in the
middle of the band. That sacred to the departed manes
[lies] between the fore-finger and the thumb.

One shall honor his morning and evening meals
[saying] " they please me." [In the offerings of food to]
the departed manes [one should say] " I have dined
well." [On the occasion of dinners given for attaining]
prosperity [one should say]. " It is perfect."

CHAPIER IV.

THE four castes are marked out by their origin and
particular initiatory rites. The Brahmana was his
mouth, the Kshatriya formed his arms, the Vais'ya his
thighs, the S'udra was born from his feet. He created
the Brahmana with the Gayatri, the Kshatriya with
the Trishtubh, the Vais'ya with the Jagati and the S'udra
without any metre. This indicates [that a S'udra] shall
not receive the sacraments. [His] refuge shall be in
the [first] three [castes]. Truthfulness, absence of
anger, liberality, abstention from injuring living creatures
and the procreation of the offspring [are duties com-
> mon] to all. One may slay an animal when he worships
the manes, the deities and the guests. On [offering]

764 Vdsisktha ^ctmhita.

a Madhuparka [to a guest], at a sacrifice, in all rites
for the deities and manes, on all these occasions only
one ma) slay an animal ; so hath Manu said.

[One can] never procure meat without injuring
living creatures, and to injure living creatures does
not procure heavenly bliss. Therefore destruction
[of animals] at a sacrifice is no destruction.

One may cook a full-grown ox or a full-grown
he-goat for a Brahmana or a Kshatriya guest. In this
way they offer hospitality. One should perform both
watery rites and [the assumption of] impurity on the
death [of a relative] who completed the second year.
Some say that [this rule applies also to childrenj that
died after teething. After having burnt the body [the
relatives] shall enter water without looking at [the
place of cremation].

Thereupon they, stationed there, of odd numbers
and facing the south, perform the watery rites with
both hands, right and left. That which is south is the
region of the departed manes. Having gone home they
shall sit fasting, for three days, on mats. If unable
[to fast so long] they shall live on food bought or given
unsolicited.

It is laid down that death impurity lasts for ten days
in [case of] Sopinda [relatives]. The counting of days
shall begin with that of death. It has been ordained
that Sapinda relationship extends to the seventh gene-
ration. It has been declared that [impurity on the
death of] an unmarried woman [extends] to the third
generation and [lasts] for three days. Others'* [than the
blood relations] shall perform [obsequies] for married

* The text has Itara. We have given the literal rendering — it
means that her husband's relatives shall perform the obsequies.

th.i Samkita. ' 765

WO'ffien. They (i. e., married women too [shall observe
impurity] for them (/. e., »heir husband's relatives),
[The rule of impurity] shall be exacily the same on the
birth of a child for those men who long for complete
purity or f>>r the mother or father on account of their
[supplying the] seed.

Now they quote the following verses as an example :
On the birth [of a child] the male does not become
impure if he docs not tuucu [the mother], for there
menstrual bio >d is known to be pure which does not
exist in males.

A Brahmaiia becomes purified after ten nigbls, a
Ksualnya aiter fifteen nights, a Vais'ya after twenty
nights and a S'udra after a month.

If [a twice-born persou] eats [the food of] a S'udra
during a birth or death impurity he shall enter
into a dreadful hell and be born in the womb of an
animal.

[A twice-born person], who eats, by appointment 9
cooked food [from a S'udra' s house] during the period
of impurity, shall become a worm after death and lead
his life.

It lias been declared that [such a sinner] becomes
pure by reciting the Samhita for twelve months'* or
twelve halt rnonthst while fasting. On the death of a
child of less than two years, or on a miscarriage, the
impurity of the Sapindas lasts thrse nights. J Purifica^
lion is immediate [according to Gautama.] If [ar
person] dies in a foreign land and [his Sapindas\ hear
[of his death] after ten days the impurity lasts for one

* This is the penance when one commits the sin knowingly,
t This is tne penance when one commits a sin unknowingly.
\ i.e., Three days and nights.

766 Vdsishtha ^amhitd.

night. If one, who has kjllqd the sacred- lire, dies on a
journey [his Sapindits\ shall perform his obsequies'*
and shall duly observe the impurity of death. So
Gautama [says]. Touching a sacrificial post, an ascetic,
a cremation ground, a woman in menses one who has
lately given birth to a child and other impure men one
shall bathe his head after -sipping water.

CHARIER V.

A WOMAN is never independent ; she has males for her
masters. That she has no fire or watery rite, is known
to be untrue.

Now they quote the following verses as an example ;

[Her] father protects [a woman] in child-hood, her
husband in her youth and her sons protect her in
old age ; a woman is never fit for independence.

Her penance for being unfaithful to her husband
has been spoken of in the [section on] secret penances.
Month after month menstrual discharge dissipates her
sins.

A woman, in her course, remains impure for three
nights. [During that time] she shall not apply colly-
rium to her eyes, bathe in the water, sleep on the
ground, sleep during the day time, touch fire, make a
rope, clean her teeth, eat meat, look at the planets,
laugh, do any work, drink water, out of her joined palms
or out of a bell-metal, copper or iron vessel. It has

* Shall make a dummy with the Kusa grass and then burn it. This
is also the practice when nothing is heard of a person gone to la
foreign country.

VasisMha Samhitb. 767

teen deciared^that Indra having killed the three-headed
son of Twasthri was seized by sin and corisidered [him-
self so affected]. All beings cried out against him
[saying] " O thou slayer of a learned Brdhmana !
O thou slayer of a learned Brdhnlaria ! ! " He ran to
women [and said] " Take upon yourselves the third
part of this my sin of Brahmariicide." They said,
44 What shall we have [for doing thy wish] ?" He said,
41 Choose a boon." They said " May we obtain offspring
during our season arid may we live at pleasure \VK!I
bur husbands till the time of giving birth to children."
They having obtained the boon and beihg replied 'So
be it* took upon themselves the third part [of the sin]
of Brahmanicide. Therefore the murder of a learned
Brahmana takes place every month [with their menstrual
'discharge]. Therefore one shall not take food frorh
a woman in her courses for such one puts ori,
evert month, the shape c)f the giiilt of Brahmanicide.
The Brahmavadins [the reciters of the Veda] say :—
"Collyrium and ointment must not be accepted from her,
for that is the food of women. They do not like the
conduct of those women in that condition and say
"She shall not approach me." Those [Brahmanas iri]
whose [houses] menstruating worn eh sit, those wh'j
preserve no sacred fire, and those in whose family
there is no S'rotriya1 are ail sinful arid equal t&
S'tidras.

CHAPTER vi.

To live, according to' regulations, is undoubtedly
the highest duty of all men, One, whose soul is1

201

768 Vasishtha Samhita.

contaminated by vile coadupt, perishes in this world
and in the next.

Neither austerities, nor the Veda, nor the Agnihotra,
nor gift of sacrificial presents can save one who has
resorted to low conduct and deviated [from the path of
duty.]

The Vedas do not purify him who is devoid of
good conduct, though he may have studied them together
with the six Angas ; the metres leave this man at death
as full-pledged birds leave their nest.

Like unto beautiful doors'3*' [unable to please] a blind
man how can all the Vedas with the six Angas and
esoteric sciences please a Brahmana who is devoid of
good conduct ?

The sacred metres do not save, from sin, the deceitful
man who behaves deceitfully. If one syllable is studied
completely that Veda purifies duly.f

A man of bad conduct is blamed in this world,
suffers from misery, is always affected by diseases and
becomes short-lived.

From good conduct proceeds spiritual merit, from
good conduct proceeds wealth, through good conduct
one acquires prosperity and good conduct destroys
inauspicious marks.

Although destitute of all good marks a man, who
follows good conduct, has faith and is free from envy,
lives a hundred years.

* The Benares text reads ddra which Buhler has translated as wife;
in that cas darshaniyas must be in the singular.

+ The Benares text differs which Buhler, differing with the commen-
tator, translates as follows : — "But that Veda, two syllables of which are
studied in the right manner, purifies, just as the clouds give benefi-
cent rain in the month of Isha." Isha is another name of Asvina
the month of September,

Vasishtha Samhita. 769

Eating, acts o,f evacuation/ dalliance and practice of
austerities shall be performed secretly by one who is
conversant with the sacred law ; speech, intellect,
energy, austerities, wealth and age must be most care-
fully concealed.

A man shall void urine and foeces facing the north
in the day-time ; but in the night he shall do it facing
the south ; doing so his life will not be injured.

The understanding of that man perishes who passes
urine against a fire, the '.sun, a cow, a Brahmana, the
moon, water and the twi-lights.

One shall not pass urine in a river, nor on a path,
nor on ashes, nor on a cow-dung, ncr on a ploughed
field, nor on one that has been sown, nor on a grass-
plot.

Either in the shade or in darkness, either in the
night or in the day a twice-born person may pass
urine in any position he pleases when he fears for
his life.

One shall perform [the purification] with water
fetched [for the purpose] : he shall perform bath with
[what is] not fetched [for the purpose] ; [for purifica-
tion] a Brahmana shall take earth that is mixed with
gravel, from the bank [of a river.]

Five sorts of earth must not be used, viz., such as
lies in the water, such as lies in a temple, what is on an
ant-hell, on a hillock, thrown up by rats and left by one
after cleaning himself.

The organ must be cleaned by one [application of]
earth, the [right] hand by three, both [feet] by two,
t'Ae anus by five, the one (i e , the left hand) by ten and
both (i.e., hands and feet) by seven [applications.]

Vasisktha Samhitq,

Such is the purification, for a house-holder, it i§
dpuble for religious students, treble for hermits an4
quadruple for ascetics.

Eight mouthfuls form the mea.1 of an ascetic, sixteen
that of a hermit, thirty-two that of a house-holder anc\
an unlimited quantity that of a religious student.

An ox, a student, and a Brahmana who has kindled
trie sacred fire, can do. their work if they eat ; without;
eating [much] they cannot do it.

He is sajd tp be destitute o.f action who is not atr
tached to penances, charities, offerings to a deity, re-.
ligious observances,, self-imposed restraint, sacrifices,
and sacred duties.

The concentration of the rriind, austerities, subjuga-
tfi,on, of the senses, charity, truthfulness, purity, compas-.
sion, sacred learning, temporal learning, discriminating
knowledge, and' faith i,n the existence of God are th.e
characteristic mar^s of a Bjahmana.

Those Brahmanas can save [from evil] whp are.
perfectly self-contro.lled, whose e^rs are filled with
spiritual texts, who have subdued organs of sense anc$
action, who have ceased to injure living beings, and
who close their hands when gifts are given.

One who is envious., one who is wicked,, one who,
is ungrateful, anpl one whose anger lasts long, these (our
are Chanddlas by deeds ; the fifth is one birth.

Bearing enmity for a long time, envy, speaking
untruth, vilifying Br,ahmanas, wickedness and cruelty,—
know [them], as the characteristics of a S'udra.

Some become worthy recipients of gifts, on accQAin^
9f their proficiency in the Veda and some through tkc
practice of austerities. But that Brahmana, whos.$

Vasishtha Samhitd.

Storqach does not contain, the, food of a S'udra, is
the worthiest of all recipients.

[A Bra*hmana, whose] limbs are nourished by the
food and flavouring substances [given by a] S'udra,
does not meet the path leading upwards, even if he
daily studies [the Veda], offers oblations to the fire and
performs sacrifices.

If a twice-born person dies with the food of a S'udra
in his stomach he will become a village-pig [in the next
birth] or be born in [that S'udra's] family.

If after being fed with a S'udra's food he holds
sexual intercourse his sons will belong to the giver of
the food and he shall not ascend the celestial region.

[The learned"] declare him as the worthy recipient
who is endued with Vedic studies, who is of good family,
who is of subdued passiops, who is stationed in the
All-intelligent, who fears sin, who knows much, who is
beloved of the females [of his family], who is religious,
who is a refuge of cows, and who is forgiving by the
practice of penances.

Just as milk, curd, clarified butter and honey, poured
into an unburnt earthen vessel, perish on account of
the weakness of the vessel, and neither the vessel nor
those liquids [remain], so a man, devoid of learning,
who accepts cows or gold, clothes, a horse, land or
sesamum, becomes ashes like a wood.

One shall not make his joiqts or his nails crack. He
shall not drink water with folded palms. He shall not
strike a king with his foot or his hand. He shall nqt
strike water with water. One shall not strike dowri
5ruits with brick bats, nor a fruit by throwing another
fruit at it. He shall not take sesamum paste

772 Vasishtha Samhita.

folded palms. He shall tfot learn a language spoken by
MIechhas.

Now they quote the following verses as an example :

The opinion of the S'ishtas is that a man shall not
be unusually active with his hands, nor with his feet,
nor with his eyes, nor with his tongue and limbs.

Those Brahmanas, in whose families the study of
the Vedas, with all the subsidiary subjects, is hereditary,
are to be known as S'ishtas on account of their seeing
perceptibly the revealed texts.

He, indeed, is a Brahmana of whom no one knows if
he is good or bad, if he is ignorant or deeply learned, if
he is of good or bad conduct.

CHAPTER VII.

THERE are four AVramas or orders, viz., the student,
the house-holder, the hermit and the ascetic. Of
them a man, who has studied one, two or three Vedas
without violating the rules of studentship, may enter
any of these whichsoever he pleases. A [perpetual]
student shall serve his preceptor until death ; in case
the preceptor dies he shall serve the sacred fire. It is
known [in the Veda] that a preceptor is the sacred fire.
[A religious student] shall be of controlled speech, eat
in the fourth, sixth or eighth hour of the day and go
out a-begging. He shall remain under his preceptor,
wear either matted locks or one on the crown of his
head, follw the teacher while walking, stand while he

is seated and remain seated while he lies down. He

•

shall study on being called by the preceptor to do so.
Having dedicated [unto the preceptor] all that he has

Vasishtha Sathhita. 773

received by begging he shaU eat with nis permission.
He shall avoid to sleep on a cot, to clean teeth, to rub
oil -.on the body and to apply collyrium. He shall
remain standing during the day and seated during the
night. He shall bathe thrice a day.

CHAPTER VIII.

A house-holder shall be of suppressed anger and
joy. Having bathed he shall, commanded by the
preceptor, take for a wife a young female of his own
caste who does not belong to the same Gotra or
Paravara, and who has not had intercourse [with
another man], who is not related within five degree on
the mother's side nor within seven degrees on the
father's side. He shall offer oblations to the nuptial
fire. He shall not send away elsewhere a guest who
comes in the evening. A [guest] shall not live in his
house without recieving food.

If a Brahmana, coming to his (i.e. a house-holder's)
house for residence, does not take food he shall go
away taking with him all the spiritual merit [of that
house-holder]..

A Brahmana, who lives for one night only, is called
a guest (atithi} in the Smriti, for atithi is he who lives
for a short time only.

A Brahmana, who lives in the same village or one
who comes on pleasure or business, is not [called] an
atithi. [But a guest], whether he comes at the proper
time or an improper hour, must not live in the house *[of
a»house-holder] without taking his food.

[A householder] must have faith and be free from

774 Vasishtha Samhitd.

cb'vetoushess ; [if he is] "Capable of maintaining sacfe'a
fires he must not fail to kindle them ; if he is capable of
drinking Soma juice he must not abstain from perforni-
ihg a Sonla sacrifice.

[A house-holder] must be busy with reciting the
Veda1, procreating children and performing sacrifices.
He shall ho'no'r visitors to his house by rising to meet
them, by [offering them] seats, by speaking to them1
kindly and extolling their virtues'. He shall [enter-
tain] all creatures with food according to his ability.

A house-holder alone celebrates sacrifices, a house-;
holder alone practices austerities, therefore the order
of nouse-holders is the most distinguished among the
four.

As all rivers and rivulets go to the ocean to be
united so all orders are to' associate with the house-
holders.

As all Creatures live depending upon their mother
so all the mendicants live depending upon [the protec-
tion of] the householders.

A Brahmana, who daily Carries Water, who always
Wears the sacred thread, who daily studies the .. Veda,-
who avoids the food of outcasts, who visits his wife
in the proper season, who celebrates sacrifices according
to rules, does not fall from- the region of Brahman.

CHAPTER IX.

A VA'NAPRASTHA (hermit) shall wear matted locks and
put on bark and deer skin. He shall not enter ^a
village. He shall not tread a ploughed land. He shall
gather wild growing roots and fruits. He shall dra\V up'

Vdsishtha S'aihhild. 775

his virile power and be forgiving. He shall honor guests
coming to his hermitage with alms of roots and fruit.
He shall only give but never receive [presents.] He
shall bathe thrice (morning, noon, and evening). Kind-
ling fire according to the regulation of Sramanaka
(Sutra) he shall preserve the sacred Fire. He shall live
at the root of a tree. Living thus for over six months
he shall keep no fire and have no house. He who [thus]
gives [their due] to the deities, departed manes and
men, shall attain to the endless celestial region.

CHAPTER X.

A RELIGIOUS mendicant shall depart giving 'a present
of the promise of safety from injury to all creatures.

New they quote the following verses as an example .'

A twice-born person, who having given a promise of
safety to all creatures wanders about, has nothing to
fear from all creatures.

He, who lives in this world without giving a promise
of safety to all living creatures, destroys the born and
the unborn ; likewise does one who accepts "presents.
Let one renounce all the religious rites but not [the
recitation of] the Veda. By discarding the Veda one
becomes a S'udra and therefore one shall not renounce
the Veda.

[To recite] one syllable (Om) is the highest [method
of] reciting Brahma (Veda) ; to suppress vital airs is
the highest form of penance ; to live on alms is better
than fasting and compassion is preferable to liberality. *
[An ascetic] shall shave his head, shall own nothing
and no home. He shall beg food at seven houses' n'ot
102

776 Vasishtha Samhitd.

selected before, when it.is smokeless and when the pestle
lies motionless. He shall wear a single garment, or cover
his body with deer-skin or with grass that has been
nibbled at by a cow. He shall live on the naked ground
and shall not live long at one place. [He shall live] at
the outskirt of a village, in a temple, in an empty house
or at the root of a tree. He shall seek knowledge by
the mind. Living always in the forest he shall not walk
about within sight of the village cattle.

Now they quote the following verses as an example :
Freedom from re-births is certain for him who
always lives in the forest, who has conquered the sense
organs, who has renounced all sensual gratification,
whose mind is devoted to the meditation of the Supreme
Self and who is [perfectly] indifferent. He shall be of
no visible mark or rule of conduct. Though not mad he
shall appear like a maniac.

Now they quote the following verses as an example :
There is no salvation for him, who is addicted to the
study of the science of words, nor for him who is given
to the acceptance of presents in this world, nor for him
who is fond of eating and clothing, nor for him who
loves a charming residence.

One shall not seek to obtain alms by [explaining],
evil portends and omens, nor by skill in astrology and
palmistry, nor by [the exposition of] the scriptural in-
junctions, nor by casuistry.

He shall not be dt-jected when he gets nothing nor
glad when he receives something. Renouncing all
attachment for earthly possessions he shall seek only as
much as will sustain life.

He alone is the, foremost of those conversant with; .
[ihe road of] emancipation who cares neither for a hut,,

Vasishtha SamhitS.. 777

nor for water, -nor for cldthes, nor for the three
Pushkaras,* nor for a dwelling, nor for a seat, nor for
food.

He shall eat in the evening what he shall get in the
house of a Brahmana except honey, meat and clarified
butter. Evening and morning the a^petics and pious
house-holders shall derive satiation [from eating]. [An
ascetic] shall live [at his option] in a village, should not
be crooked, shall not have a house and be of con-
centrated mind. He shall not join his senses with their
objects. By avoiding injury and kindness he shall be
indifferent to all living creatures.

To renounce back-biting, envy, pride, conceit,
unbelief, crookedness, self-praise, slandering, egoism,
avarice, stupefaction, anger, and jealousy is the duty of
all orders.

A Brahmana, who is pious, who wears the sacred
thread, who holds in his hand a pitcher filled with water,
who is pure and who renounces, a S'udra's food and
drink, shall not fall from the region of Brahma.

[A Brahmana] of six rites shall give Bali-offerings to
the [presiding] deities of the house. Having offered
food unto a S'rotriya [one shall] offer [it] unto a
student and then unto the departed manes. He shall
then feed his guests in due order, the worthiest first,
then the maidens, the infants, the aged and the
advanced [in age] members of his family and then the
other members and dependants. He shall throw some
food on the ground for the dogs, Chandalas, outcasts
and crows. He may give to a S'udra the residue [of
the food]. The self-controlled [house-holder] shall
,eat jwhat remains.

* Three sacred tanks at the holy shrine of Pushkara,

778 Vasishtha Samkitd.

A fresh meal, with all the materials [as for the first]
shall be [made] if a guest comes after the Vaisvadeva
has been offered ; for such a guest he shall have a
particular food made. It is known [in the Veda] that
Vaisvanara fire enters the house [in the shape of a]
Brahmana guest. ^Through him they get rain and food
through rain. Therefore people know that the [the
[reception of a guest] is a ceremony averting evil.

Having fed him one shall honor him, shall accompany
him to the outskirt or until he gets permission [to
return]. One shall offer oblations unto the manes
during the ;dark fort-night after the fourth [day].
Having invited the Brahmar*as on the day previous [to
the- S'raddjia] one shall feed the ascetics, virtuous
house-holders who are Srotriyas, who are of advanced
years, who do not follow forbidden occupations, pupils
living in the house, and qualified pupils. One shall
feed all except those who neglect their duties, those
suffering from white leprosy, eunuchs, those who have
black teeth, those who suffer from black leprosy, and
those who have deformedjnails.

Now they quote the following verses as an example :
If one, conversant with the Mantrams, is afflicted with
bodily [defects] which desecerate a row, Yama caUs
him irreproachable. And he too is a sanctifier of
the row.

At a S'rdddha, the remnants [of a meal] shall not
be cleared away until the end of the day. They (i.e.
the manes) for whom no watery libations have been
pffered) drink streams flowing fro,m the sky.

They are nourished by the remnants till the sun is
not set. The streams of milk become un-ending anc}
able.

Sam hi hi. 779

Manu has -said that Both* the remainder [in the
vessels] and the fragments are the share of those
members of the family who died before receiving the
sacraments.

One shall give the residue, that has fallen on the
ground, consisting of the wipings and water to the
manes of those who died without offspring and of those
who died young.

Food shall be dedicated unto the manes supported
by both the hands. The wicked-minded Asuras always
seek holes therein.

Therefore one shall not offer food in empty hands ;
or he shall stand holding the dish [until] leavings of
both kinds have been produced.

One shall feed two [Brahmanas] at the offering
to the deities, three at the offering to the manes or one
on either occasion ; even a very rich man shall not be
anxious to [feed] a very targe number.

Good treatment, [consideration of] time and place,,
purity and [selection of] virtuous Brahmanas [as guests]
— ^a large company des'troys these five ; therefore one
shall not invite a large number.

Or one may feed even one Brahmana who has
studied the whole Veda, who is endued with good con-
duct and who is free from all evil marks.

How can oblation to the deities be made if one feeds
a single Brahmana at a S'raddha. Having collected
in a vessel [a portion of] all sorts of food, placed it in,
a temple one shall then begin the performance of a
S'raddha. He shall throw into the fire [a portion o§
'that] food or shall give it to a Brahmacharin.

They shall, controlling the speech, eat the food, SQ

780 Vasishtha Samhitd.

long it continues warm ; the nianes eat it so If rg the
qualities of the food are not spoken of.

The qualities of the food must not be spoken of as
long as the manes (i. <?., the Brahmanas representing
them) are not satiated. Afterwards when the Pitris are
satisfied they may say, (( Beautiful is the sacrificial
food."

But one, who being invited at a S'raddha or a sacri-
fice rejects it (i. <?., meat) shall go to hell for as many
years as the beast has hairs.

Three are sanctifying in a S'raddha, a daughter's
son, the eighth Muhartta of the day and sesamum and
three [others] purify more the food, viz.> purity, freedom
from anger and from precipitation.

The eighth part of the day, when the Sun's progress
becomes slow, that period is named Kutapas ; what is
[then] given to the manes endures for ever.

The departed manes of that man, who holds sexual
intercourse with a woman after offering or having dined
at a S'raddha, feed for a month on his semen.

One who studies after offering food at a S'raddha or
partaking of funeral food, is born in this or that (i. e.}
indifferent) family ; he does not acquire sacred learning
and becomes short-lived [in that birth].

The father, the grand father and the great grand-
father adore a son born to them as the birds [become
hopeful on seeing] a Pippala tree.

Even a poor man makes funeral'offerings with honey,
meat, vegetables, milk and porridge both in the rainy

season and under the constellation of Magha.

i

The ancestors always welcome a descendant who
lengthens the line, who finds pleasure in performing

Vasishtha Samhitd. 781

funeral sacrifices and who is rich in idols and good
Brahmanas.

The manes rejoice at him as husbandmen at good
rain. The manes possess a descendant in him who
offers them food at Gaya.

One shall make offerings to the manes both on the
full moon days of 0he month of Sravana (July August)
and Agrahayana (November and December) and on the
Anvasthaka.* There is no necessity of restriction
about time if materials, [sacred] place and [good]
Brahmanas are near at hand. A Brahmana, who
kindles the sacred fires, shall perform the full and new
moon sacrifices, the [half-yearly] Agrahayana Ishthi,
the Chaturmasya sacrifice, the sacrifices in which animals
are killed and the Soma sacrifices. All this is enjoined
in the Veda and is spoken highly of as a debt. A Brah-
mana is born loaded with three debts. He owes sacri-
fices to the deities, descendants to the departed manes
and religious studentship to the Rishis. One becomes
free from debt who celebrates sacrifices, who begets a
son, and who leads the life of a religious student. One
shall invest a Brahmana with the sacred thread in the
eighth year after conception, a Kshatriya in the eleventh
year after conception and a Vaishya in the twelfth year
after conception. The staff of a Brahmana [student]
may be [made] of Palasa wood or Bel wood ; that cf a
Kshatriya of the wood of Nyagrodha, and that of a
Vais'ya of Udumvara wood. The upper garment of a
Brahmana [shall be] the skin of a black antelope; that of
a Kshatriya the skin of a spotted deer ; that of a Vais'ya
a cow-skin or that of a he-goat. The wearing cloth of

* The day following the Ashtaka or the eighth day i. e., the ninth
day of the dark halves of Mirgasiras, Pausha, Magha and Phalguna,

Vasishiha S'dnihita.

a Brahmana shall be white [and] spotless ; that of 'A
Kshatriya dyed with madder: that of a Vais'ya dyed
with turmeric or made of [raw] silk. The undyed
. cotton cloth [is] for all [religious students]. A
Brahmana shall beg alms placing [th'e word] Bhavad
(Lord) first ; a Kshatriya placing [the word] Bhavad
in the middle and a Vais'ya placing [the word] Bhavad
at the end. The time for the initiation of a Brahmana
does not expire until the completion of the sixteenth
year, for that of a Kshatriya until the completion
of the twenty second year and for that of a Vais'ya
until the completion of the twenty-fourth. After that
they become men whose Savitri has been neglected.
One shall not initiate such men, teach them nor officiate
as priests at their sacrifices ; one shall not contract
matrimonial alliances with them. A man, whose
Savitri has been neglected, may perform the Uddalaka
penance.

He shall Hve for two months on barley-gfuel, for one
month on honey collected by bees, for eight nights on'
clarified butter, for six nights on unsolicited food, for
three nights on water and shall' fast for a day and night.
Or he may go to bathe at the terminating bath of a
horse-sacrifice or he may offer a Vratyastoma.

Now [are] the duties of a Snataka. He shall not"
beg from any body except a king and a pupil. But
stricken with hunger he may ask for some [small gift,]
Cultivated or uncultivated fi'eld, a covv, a goat or a
sheep, or for gold, grain or food. But the injunction'
is that a Snataka shaH not be exhausted with hunger.
He shall not be (a. stay-at-home. He shall not cross a'
rope to which a calf is tied. He shall not look at the
sun when he rises or sets or sheds heat. One shall not

Vas'ishtha SamkM. 783

ipass urine or excreta in water, (por,.spit into it. He shall
pass urine or excreta after wrapping up his head,
•covering the ground with grass that is not used in a
sacrifice, facing the north in the day time, the south at
flight, and the north in the twilight.

Now they quote the following verses as an example :

The Snatakas shall always put on a lower and an
upper garment, [wear] two sacrificial threads [and shall
carry] a staff and a pitcher filled with water.

[A vessel] is being spoken of [as] pure with water>
or with a stick, or with fire. Therefore [a Snataka]
shall clean {his] ,Jvessel with water and with his [right]
hand.

Manu, the lord of created beings, designates it as
encircling it with fire. Having performed the obli-
gatory rites one, perfectly acquainted with the rules of
purification, shall sip water.

He shall eat food,facing the east. He shall silently
swallow the entire mouthful with the four fingers and
with the thumb. He shall not make a sound with his
mouth. He may know his wife in the proper season or
at any other time except on the Parva days. He shall
drink sacred water.

Now they quote .the following verses as an example :

The ancestors of a man, who commits intercourse
through the mouth of his wedded wife, feed, that
montji, on his semen, for all unnatural intercourse is
against the sacred law.

It is known that Indra conferred upon women the
sanctifying boon that even those [among them], who
are to be mothers either to-day or to-morrow, may
cohabit with their husbands. He (i.e., a Snataka) shall
not ascend a lofty tree, shall not descend into a well,
103

784 Vas'ishtha Samhita.

shall not blow the fire ,,with his mouth, and shall not
pass between a fire and a Brdhmaiia ; nor between two1
fires ; nor between two Brahmanas ; or he may do so after
having obtained permission. He shall not take meals
with his wife, for it is said in the Vajasaneyaka, " His
children shall be shorn of manly vigour." He shall
not point out a rain-bow by its [true] name], '' Indra's
bow." He shall call it a jewelled bow. He shall
avoid seats, dogs and sticks for cleansing teeth made
of Palasa wood. He shall not eat [food placed] in his
lap ; he shall not eat [food placed] in a chair. Let him
carry a bamboo-staff and wear two golden ear-rings.
He shall not wear any visible garland save a golden
one. He shall avoid assemblies and crowds.

Now they quote the following verses as an example ;

To deny the. authority of the Vedas, to doubt the
injunctions of the Rishis and to consider one's own
argument as directly authoritative destroys one's soul.

One shall not go to a sacrifice without being invited^
If he goes, he must not go by the door covered with trees
or facing the sun. He shall not ascend an unsafe boat.
H<* shall not cross a river by swimming with his arms.
Having risen up in the last part [of the night] and
recited [the Veda] he shall not lie down again. In the
Muhurta sacred to Prajapati, a Brahmana shall perform
some sacred duties.

CHAPTER XI.

<

Now therefore the Upafcarman [the rite preparatorv* to]''
Vedie study [shall be done] on the full-moon day of the

Vas'ishtha Sa^httd. 785

month of S'rdvana or Prausthapaela. Having kindled
the sacred fire he shall offer oblations to the deities
and the sacred metres. Having made oblations to the
sacred metres, having made the Brahmanas utter words
of well bring an. i aftr.r having- fed them with curd he
shall continue the Vedic study for four months and a
half, or six-months and a half, and then perform the
dedicatory rite. Thereafter he shall study the Veda
during the light fortnight and the Angas (supplementary
subjects) of the Ve*ia at pleasure. [The Veda] shall
not be studied during the period of conjunction \ twilight)
in towns where a corpse [lies] or Chandalas [live].
[He may study] at pleasure [in a place], which has
been besmeared with cow-dung, and around which a
line has been drawn. [He shall not study] near a
cremation-ground, lying down, or after he has eaten or
taken a present at a funeral rite.

Now they quote a verse as an example from Manu : —

Whether be it fruit, water, sesamum, food, or any
gift at a S'raddha, one shall not, having just accepted
it, recite the Veda ; for it is said in the Smriti that,
the hand of p. Brahmana is his mouth.

[One shall not recite the Veda] while running,
while a foul smell comes, ascending a ttee, in a boat
or in a camp, after meils, while his hands are moist,
while the sound of an arrow [is heard], on the four-
teenth 'day of each fortnight, on the new moon-day,
on the either day of a fortnight and on an Ashtaka
[day], while he stretches his feet out, while he makes
leap, leaning against [some thing], on a bed that had
been used in a conjugal intercourse, in a dress- that- he • .
had ured during a sexual intercourse except it has been
at the ouLskirt of a village, after vomiting,

Vas'ishtha Samhifq.

while passing urine or excreta. One shall not recite the
Rig- Veda or the Yajur-Veda while the sound [of the
chanting] of the Sdman [is audible], nor when a thunder-
bolt falls, nor when an earth-quake happens, nor during
the solar and lunar eclipses, nor when a sound is heard in>
the sky or in the mountains, nor during an earth-quake
or muttering of clouds, nor when showers of stones, blood*
and sand [fall from the sky], nor during twenty-four hours
[after the event]. If meteors, lightnings and other lumi-
nous bodies appear [the study of the Veda shall be
stopped] for twenty-four hours* If the teacher dies
[one shall not study the Veda] for three nights ; and!
if teacher's son, pupil or wife [dies], during a day
and a night ; likewise [on the death of] a priest or any
relation made by a marriage. The feet ofi a preceptor
must be embraced ; one shall honour an officiating priest,
a father-in-law, paternal and maternal uncles, younger
than himself, by rising and saluting them. Similarly,
[he shall honour] the wives of those persons whose feet
must be embraced, and the teacher's [wives] and his
parents. One shall say " I am such and such" to one
who is acquainted [with the meaning of the salute-..])
But he shall not salute him, who does not know the
meaning of a salute. The father, when out-casted, must
be forsaken, but the mother is never forsakable unto-
a son.

Now they quote the following verses as an example :

An Acharyaya is ten times more venerable than an
Upadhyaya ; the father, a hundred times more than the
A chary ay a ; and the mother, a thousand times more
than the father.

A wife, sons, and pupils, who are contaminated
by sinful deeds, must first be admonished [by being

Vastishtha SamhitS. 787

pointed out] and then forsaken. He, who forsakes them
in any other way, becomes [himself] an out-cast.

An officiating priest or a preceptor, who neglects to
perform sacrifices, or to teach [the Veda] shall be
forsaken. The wife must not take that husband, who,
though not really an outcast, appears like one. She shall
never speak of him. A woman, by holding intercourse
with a person other [than her husband], becomes arc
outcast. The husband may, therefore, take another
wife, who has never been enjoyed by another man.

If the preceptor 's preceptor is near he must be
treated like the preceptor himself. The S'ruti says
that, one must treat a teacher 's son just as the teacher
himself.

Scriptural works, raiments and food shall be accep-
ted [as presents] by a Brahmana. Learning, wealth,,
age, relationship, and occupation must be respected.
But each preceding one is more venerable [than the
succeeding one]. If one meets aged men, infants,
sick men, load-carriers, and persons riding on wheels,
he must give way to each of the latter. If a king and a
Snataka meet, the king must make way for the Snataka,
All must make way for the greatest [man among them.]
Grass, land, fire, water, truth and absence of envy—*
none of these is found wanting in the houses of good
men.

CHAPTER XII.

I SHALL now describe what may be eaten and what
may not be eaten. Food given by a hunter, a woman
of immoral character, a mace-bearer, a thief, one under

7SS Vas'ishtha Samhitl.

the ban of an imprecation, ,.91 eunuch, or by an out-cast
must not be eaten ; nor that given by a miser, by one who
has performed the initiatory rite of a S'rauta sacrifice,
by one fettered with a chain, by a sick person, by a
seller of Soma-p\ants, by a carpenter or a washerman,
by a seller of spirituous liquor or a spy, by a usurer,
or a cobbler ; [nor that given] by a S'udra, nor at an
inferior sacrifice [performed by one who is] devoid of
five sacrifices, [nor that] given by the paramour of a
married woman, or a husband, who procures a paramour
[to his wife], or by one (i.e., a king) who does not slay
a person deserving destruction, or by one who cries out
whether bound or freed; food j^iven by a mult'-ude
of men or by harlots should not be eaten.

Now they quote the following verses as an example :

The celestials do not partake of [the offerings] by a
man, who keeps dogs, nor by him whose [only] wife is a
S'udra woman, nor by him who is hen pecked, nor by
him in whose house [lives] the paramour [of his wife.]

One shall not accept from such [people even] fuel,
water, fruits, fodder, Kusd grass, parched grain, un-
solicited drink, house, small fish, millet, perfumes, honey,
and meat.

Now they quote the following verses as an example :

For the sake of a Guru (religious guide) when he
wishes to save his wife [and family from starvation,]
when he wishes to honour the deities or guests, one may
accept [presents] from any body ; but he shall never
satisfy himself (i.e., convert to his own use) [with them].

Food, given by a hunter using the bow, shall not be
rejected. It is said [in the V6da\ that at a sacrifice
extending over one thousand years Agastya went out
to hunt. He had delicious cakes made with the meat

Vashhtha Samhiti. 7*9

of beasts and fowls. They quote some verses made
by Prajdpati. Prajapati has ordained that, food, freely
offered and brought, may be eaten although [the giver]
may be a sinful person, provided it has not been asked
as alms beforehand.

Particularly a thief's food must not be eaten by one
who has faith,* nor that given by a Brahmana, who
sacrifices ^f or many and initiates many.

The manes do not eat for fifteen years [the food]
of that man who rejects food [offered voluntarily], nor
does the fire carry his offerings.

But alms, albeit offered voluntarily, must not be
accepted from a physician, from a hunter, from a surgeon,
from one who uses a noose, from a eunuch or a faith-
less woman.

Residue of food left by other persons than the
preceptor must not be eaten, nor the residue of one's
own meal and food sullied by leavings ; nor food sullied
by contact with a dress, hair, or with insects. But if he
likes he may use [such food], after taking out the hair
and the inse-cts, sprinkling it with water, and throwing
ashes on it, and after it has been declared by words as-
fit [for taking].

Now they quote the following verses by Prajapatir
as an example : —

The deities created for Brdhmanas three instruments-
, of purification, namely, ignorance, sprinkling them with
water and commending [them] by word of mouth.

One shall not cast away the food, which, at a

* There is another reading which Buhler has followed, " cffered by
a man who has faith, must certainly be eaten even though the giver
be » thief " This seems to be a better reading, but we have followed
the Bengali edition,

790 V'ufishtha SamhitL

procession with images of deities, at a nuptial ceremony^
or at a sacrifice, is touched by crows or dogs.

Having taken out thereof [the defiled portion of]
food one shall purify the remainder, the liquids by
straining them and the solid food by sprinkling it with
water. Some [articles] become pure when they are
iooked at, if not defiled by touch.

Stale food, what is naturally bad, what has been
placed once only in the dish, what has been cooked
again, raw food and [that] insufficiently cooked [must
hot be eaten.] ; but one may take it, if one likes, after
pouring over it milk, curd and clarified butter.

Now they quote the following verses by Prajdpati as
an example : —

Oily substances, salt and curries, offered with the
hand, do not benefit the giver, and he, who partakes of
them, will eat sin.

For eating garlic, onions, mushrooms, turnips,
S'leshmataka, exudations from trees, red sap of trees flow-
ing from incisions, food eaten by horses, dogs and crows,
and leavings of a S'udra, a Krichchhati Krichchha
[penance must be performed]. Elsewhere [the penance
is ordained] by others for taking meat, honey and parti-
cular kinds of fruits, and flesh of some wild animals.
One shall not drink the milk of cow that is in heat, or
of one whose calf has died, or that which a cow-buffalo
or a she goat gives during the first ten days [after
giving birth to young ones], or water collected at the
bottom of a boat. One shall avoid wheat-cakes, fried
grain, porridge, barley-meal, stale and other sorts of
[bad] food prepared with milk and barley-flour.

Of five-toed animals, the porcupine, the hedge-hog,
the hare, the tortoise and the iguana may be eaten ; of

Samhitd. 791

[domestic] animals those Oha,\5ing one jaw only save
camels ; of aquatic animals the alligator and the crab
[must not be eaten] ; nor those which are mis-shaped
like snakes ; nor kine, Gavayas and Sharabhas, nor those
that have not been [specially] mentioned. It is said in
the Vajasaneya [Samhitd] that, the meat of] milch cows
and oxen is fit for sacrificial offerings. They make con-
flicting statements about the rhinoceros and the wild boar.
Among birds those which seek food by scratching with
their feet, the webb-footed one, the Kalavinka, the water-
hen, the flamingo, the Brahmani duck, the Bhasa, the
crow, the blue pigeon, the osprey, the Chataka, the
dove-, the crane, the black partridge, the grey heron,
the vulture, the falcon, the white egret, the ibis, the
cormorant, the peewit, the flying-fox, those flying about
at night, the wood-pecker, the sparrow, the Renlatka,
the green pigeon, the wagtail, the village-cock, the
parrot, the starling, the cuckoo, those living on flesh,
and. those moving about villages [must not be eaten].

CHAPTER XIII.

MAN, formed of blood and semen, proceeds .from his
mother and his father as his cause. Therefore the
parents have power to give, to sell, and to abandon
their [son]. But one shall not give, or receive [in
adoption] an only son, for he must live to continue
the line of his ancestors. A woman shall neither give
nor receive a son save with the permission of her hus-
ban-d. He, who wishes to adopt a son, shall collect his
kinsmen, announce his desire to the king, shall make
104

$27 Vasishtha Samhitd.

offerings in the middle of the house, reciting the Maha1-
vyahriti, and take as a son, a not-remote kinsman, just
the nearest among his relatives. But if a doubt arises
about this remote kinsman, [the adopter] shall set him:
apart with a S'udra. It is said in the Veda that,
through one he saves many. If after adoption, a son of
one's own l$ins is born, [the adopted son] shall obtain
a fourth part, if he is not engaged itv rites, procuring
prosperity.

He, who divulges the Veda [to unworthy persons, shall
be excommunicated] by spreading red Kusa grass having
tips with left foot and placing the water-vessel thereon.
Allowing their hair to hang down, and with their sacred
threads on the right side, his relatives shall touch him
who empties [the pot]. Then turning their left hands
towards [that spot] they may go and come at pleasure.
They shall not afterwards admit the outcast to sacred
rites. Those, who admit him to religious rites, become
his equals. But outcasts, if they have performed the
[necessary] penitential rite, [may be] re-admitted.

Now they quote the following verses an an example :

[Some] shall come by redemption by [entering] into
&re. [People] shall play and laugh [with such a person.]
He shall walk behind those, who excommunicate him,
like one weeping and sorrowing. Those, who kill their
teachers, their mothers, or their fathers, may be read-
mitted either after being pardoned, or after expiating
their sin. Having filled a golden or an earthen pot [with
water] from a sacred lake or river, they pour [the
water] over him, [reciting] (( ye waters are, etc."

All [other rites relating to the] read mission of one,
) has [thus] bathed, have been explained by [*;hos~
kid down for] the birth of a son.

Vas'isht'h* Samliita. 795

CHAPTER XIV.

Now [are] the laws. Let the minister of the king
transact business on the bench. When there is a dispute
between two parties, if he sides with one of them, their
guilt will bt considered as [the king's] own. [A king]
•shall be equitable to^all created beings. If he commits
any crime, it shall be rectified by the regulations of [the
first two] castes. The king [shall administer the
property of] the infants, who are not of age for legal
actions. [A minor] shall be [treated] as others when
he comes of age.

There are three kinds of proofs, it is declared in
the Smriti, which give title to a property, namely
documents, witnesses, and possession; [by these] aa
•owner may recover his former property.

[In all disputes] about roads, fields, different interpre-
tations of gifts, and debts on mortgage, the legal proce-
dure is of three feet (i.e. requires three kinds of evi-
dence).* In a dispute about a house or a field reliance
[may be placed on the evidence] of] neighbours. If the
statements of the neighbours disagree, reliance [shall
be placed on the statement of] the aged villagers or
citizens, and of guilds and corporations,

Now they quote the following verses as an example :

* There is a difference of reading: ^Buhler has followed the
Benares text and translated the passage thns : "From fields through
which (there is a right of) road (a space sufficient for the road) must be
set apart, likewise a space " for turning (a cart, and for) other thing* (of
the same description there shall be) a passage O?ree feet about." We
hive translated Arthantareshu a.i different intcrpretaions i e. of the
terms of agreements. Buhier has translated it as near other, things.
»Tha commentator Krishnapandit means " near pleasure-gardens and
t-he like."

794 Vas'ishtha

What is bought, a p'lfedge, property given to a wife
after marriage by her husband's family, and what is
obtained from a sacrifice — know all this as burning fire.
Whatever has been continuously enjoyed [by another
person] for ten years [is lost to the owner.]

A king is not justified to make a gift of a pledge,
a boundary, the property of minors, a deposit, a sealed
deposit, women, the property of a king, and the pro-
perty of a S'rotriya.

They are not lost by being enjoyed [by others]. The
properties of house-holders [given up by them] go to
the king. With ministers and citizens a king shall
administer affairs. Whether is a king, who is surrounded
by many servants, superior to one who has servants,
[keen-eyed] like vultures ? A king, who has servants
like vultures, is not superior. A king shall not be like
a vulture, nor shall he have servants like vultures.
Through his servants originate crimes such as theft,
robbery, murder etc,. Therefore let him question his
servants beforehand.

No\v about witnesses :

Persons, well-read in the S'ruti, beautiful, possessed
of good character, and truthful, are to be witnesses. All
men may [be witnesses of all men]. One shall make
women witnesses about women ; twice-born persons shall
be fitting [witnesses for] twice-born men ; S'udras for
S'udras, and low castes for low castes.

Now they quote the following verses as an example :

A son shall not pay money owing [by his father]
for a surety, a money promised for a worthless object,
money due for losses at play, or for spirituous liquor/
nor what remains unpaid [on account] of a fine or toll.

Vas'ishtha Safahttd. 795

Speak out, ,O witness, everything truly ; thy departed
manes hang [in suspense depending on thy answer] ;
with the utterance of thy words they will rise [into
heaven], or fall [into hell].

Naked, with head, shaven, stricken with hunger and
thirst, and blind shall go the man, who gives false
evidence, with a potsherd to beg food at the door of
his enemy.

One kills five by [giving] false [evidence] about a
maiden ; one kills ten by [giving] false [evidence]
about kine ; one kills a hundred by giving false evidence
about a horse, and a thousand, by giving false evidence
about a man.

People may speak untruth at the time of marriage,
while holding sexual intercourse, when their lives are
in danger, while their entire property is at stake, and
for the sake of a Brahmana. These five falsehoods are
not sinful.

If for the sake of a relative, or for money, men gfve
partial evidence • in a law-suit, they bring down [into
hell] their own ancestors, although stationed in the
celestial region.

CHAPTER XV.

THE father throws his debts on [the son] and acquires
immortality, if he sees the face of a living son.

It is said in the S'ruti that, endless are the regions for
those, who have sons ; there is no region for him, who
has no son. There is a curse that men (i.e., enemies)
may have no male offspring. Through offspring Agni
acquired immortality. In this there is the rule ;

796 Vas*ishtha Samhitt.

Through a son one c^q^iers the world ; through a
grandson one acquires immortality ; but through his
son's grand-son he acquires the solar region.

There* is a disputed [among the learned ; some say]
( the sonlbelongs to the husband of the wife ; [and some
say,] the'son belongs to the begetter.'

They quote on both sides the following verses as
an example :

If [one man's] bull were to procreate a hundred
calves on another man's cows, they would belong to the
owner of the cows ; useless is the spending of his power.

[Some say, ] 4 vigilantly watch the pro-creation of
your offspring lest strangers might sow seed on your soil.
The son belongs to the 'begetter. The adage is that,
one of successful virile power has created this offspring.

If amongst many begotten by one [father] one has
a son, they all have offspring through that son, thus
says the Veda.

Twelve kinds of sons only are recognised by the
ancients.

The first is the son begotten [by the husband] him-
self on his own married wife. In his absence the second
begotten on one's own wife or widow [by another
man] on being authorized. The third is an appointed
daughter.* A brotherless maiden comes back to her

* This is a curious fact but the practice is still prevalent in Kashmi/a.
Buhler quotes an historical incident from Rajatarangini " Where it is
stated Kalyandevi, princess of Ganda, and wife of king Gayapida, was
called by her father Kalyanamalla." He says in the same note :—
" When I collated "the passage with the help of a Kasmirian I was
told that a certain Brahmana, still living in Srinagar, has changed the
name of his only child, a daughter called Amri, to the corresponding
masculine form,Amirgu inorder^to secure ato .himself through her the
same spiritual benefits as if he had a son.

•Vtsfishth* Samhitd. 797

* .«

male ancestors ;'returning she becomes their son. [There

is a] verse ::

" I shall confer on thee a brotherless damsel adorned
with ornaments. The son to whom she may give birth
shaM be my son/'

The fourth is the son of a re-married woman. She
is called Punarbhu (re-married), who leaving the hus-
band of her youth and having lived with others seeks-
the protection of his relatives.

And she [too] is called Punarbhu, who leaving an
impotent, outcast, or mad husband, -or after the demise
of her husband, takes another lord. The fifth is the sort
of an unmarried maiden. [The learned say] that, the
son whom an unmarried woman gives birth to through
lust in her father's residence is the son of his maternaJ
grand-father.

Now they quote the following verses as an example ;

If an unmarried daughter gives birth to a son be^
gotten by a man of equal caste, the maternal grand'
father gets a son through him ; he shall offer pinda
and steal (inherit) the property [of his grand-father.]

[A son] born secretly in the house is the sixth,
[The learned] declare that these all (i.e., six) are heirs
and kinsmen and preservers from great danger. Now
amongst those, who are not heirs, the first is he, who is
received with a pregnant bride. [The son of a maiden,]
who is married pregnant, [is called] a Sahoda (a son
received with the bride). The second is the adopted
son whom his father and mother give [in adoption.]
The third is the son bought. That is explained by
[the story of] Sunahs'epa. Harishchandra indeed was
1 a *king: He himself bought the son of Ajigarth by
[giving him] young animals [and wealth.] The fourth is

Samhiil.

the son himself arrived. This is explained by [the story
of] Sunas'epa. Sunas'epa, forsooth, [when] tied to the
sacrificial stake, lauded the celestials. Then the deities
liberated him from the fetters. The sacrificial priests
said, u He shall be our son." He did not comply with
their request. [Then] they made him make [this]
compact. " He shall be the son of him whom he
chooses." ViSwamitra was the Hotri and he1 became
his son. . The fifth is an Apaviddha (cast off son.) [He
is called so] who, renounced by his father and mother,
is received [as a son]. The sixth is the son of a S'udra
woman. These six are kinsmen but not heirs.

Now they quote the following verses as an example ;

These (i. e. the last-mentioned six sons) shall inherit
the property of him, who has no heir belonging to the
first-mentioned [six classes]. Now about the parti-
tion [of paternal property] amongst brothers.

The eldest shall take two shares, and a tithe of the
kine and horses. The goats, the sheep and the house
belong to the youngest ; black iron, the utensils and
the furniture, to the middle-most. The daughter shall
divide the nuptial presents of their mother. If a Brahmana
has sons by wives of the Brahmana, Kshatriya and
Vais'ya castes, the son of the Brahmana wife shall
recieve three shares ; the son of the Kshatriya wife, two
shares, and the other sons shall inherit equal shares.
And if one of the brothers has earned something* by
his own [endeavour*] he shall get two shares. But those

* Krishna pandit thinks that, the Sutra forbids an appointment which
is made with the intention to secure the estate, or a share of the estate of
the natural father from whom the Kshatriya son inherits also. But it
seems equally probable that it is intended to prevent a widow tfom
agreeing to an appointment in order to obtain control ov-er her husband's
estate"— Buhter,

Samhi'td. 799

\vho have entered a diffe,re^,t order, those, who are.
eunuchs, insane and out-cast, shall recieve no share but
[they] are entitled to maintenance.

The widow of an eunuch or mad man, deceased, shall
sleep on the ground, for six months, practising religious
virtues and abstaining from taking pungent food and
salt. Having bathed after six months, she shall offer
the Sraddha to her husband. Then her father, or her
brother shall assemble his (i. e., deceased person's)
preceptors, who taught him or officiated at his . sacrifies
and his kinsmen, and shall appoint her [to raise offspring
for her deceased husband]. One shall not appoint
a woman, who is insane, not under control, and
diseased, nor one who is very aged ; sixteen years
[is the age for appointing a woman] and she must be
healthy.

[The male appointed] shall approach [the widow]
in the muhtirta, sncred to Prajapati, like a husband,
without dallying with her, and without abusing or ill-
treating her. She shall get fodd> dress, baths and
unguents from [the estate of] her former [husband].
The [learned] say that> sons begotten on a woman, not
appointed^ belong to the begetter. A woman shall not
be appointed for the man, who had seen her with lust-
ful eyes. Others say that if [a widow] is to be
appointed [under these circumstances] sl>^ shall have
to perform a penance. A maiden, who has attained
puberty, shall wait for three years. After three years
she may take a husband of the same caste.

Now they quote as an example^

If the suitable age of a maiden expires before she
is given away by her father, she, who 'has been waiting
[for a husband], destroys him, v\ho gives htr away, just

8oo Vas'ishtk* Samhitd.

as the fee that is paid boo late to the teacher [kills the
pupil]

Fearing the appearance of the menses, the father
shall marry his daughter while she still runs about
naked. If she stays (in her father's house) after men-
struating, sin visits the father.

As often as are the menstrual courses of a maiden,
who is desirous of, and is solicited in marriage by, a
qualified bridegroom of the same caste, so often her
father and mother are guilty of [the crime of] killing
an embryo : such is the sacred law.

If the betrothed of a maiden dies after she has
been given away to him by words and water but
before she was married with Mantras, she belongs to
her father alone.

If a maiden has been carried away by force and
not married with Mantras, she may be lawfully given
away to another man. She is like a maiden.

If a damsel has merely been married, at the death
of her husband, by Mantras, and if the marriage has
not been consummated she may be married again.

A wife whose husband is in a foreign country, [and
who has not given birth to a son], shall wait for five
years without cherishing any desire. She shall live
and behave like a widow. A wife of the Brdhmana
caste, who has issue, [shall wait] for five years ; and
one who has no issue, four years ; the wife of a
Kshatriya who has issue, five years ; and one who has no
issue, three years ; a wife of the Vais'ya caste who has
offspring, four years ; and one who has none, two years ;
a wife of the S'udra caste who has offspring, three years ;
and who has none, one year. Of those who are C9n-
nected [with her husband] by libations of water, funeral

VaJishtka Samhita. 801

*

cake, birth and by gotra (family), each preceding person
is more preferable. But if a member of .her family
survives, she shall certainly not go to a stranger. The
Sapindas, or those who are of the status of a son to
him, shall divide the heritage of him who has no heir
of the first-mentioned six sorts. On failure of them
the preceptor and the pupil shall inherit the property.
On failure of these two the king inherits. But a king
shall never take the property of a Brdhmana, for it is
a dreadful poison.

They do not call poison, poison ; the property of a
Brahmana is called poison. Poison kills only one man
but the property of a Brahmana kills (him, who takes
it), together with his sons and grandsons.

He should make it over to pious men, who are well
versed in the three Vedas.

CHATER XVI.

THEY say that, the offspring of a S'udra by a Brah-
mana woman is a Chandala. That of a Kshatriya by
a Vais'ya woman is Anta-Vyavasayin. That of a
Vais'ya, by a Brahmana woman becomes a Rdmaka.*
[That of a Vaisya] by a Kshatriya woman [is called]
Pukkasa. That begotten on a Brahmana woman by a
Kihatriya becomes a Suta. So^ [the learned] declare.

* Krishna Pundit, the commentator, reads Ronxk* for Ramaka
This indicates, according to some, that the Hindus, of the period, to
which the Vasistha Dhartna Sashtra belongs, had become aware of the
existence of the Roman empire, Buhler holds, and so do we, that there
is no reason ,to make such an assumption " On the other hand," says
Buhler, " Romaka is a correction which would easily suggest itself* to a
• Pundit, who was unable to find a parallel passage in which the word
Ramaka occur*"

802 VaJishtha Samhita.

Now they quote the following verse as an example :

One --may know by their deeds those, who have beer*
born secretly and are stigmatised for being begotten*
from unions in the inverse order of castes, because they
are shorn of virtue and good conduct.

[Children] begotten by Brahmanas, Kshatriyas andi
Vais'yas on women of the next lower, second lower and
third lower castes become Nishadas. [The so-n of a
Brahrnaiia] by a S'udra woman [is] a Parasava. They
say that the condition of a Parasava is that of one,,
who, albeit living, is a corpse. The designation of a
dead body is S'ava. Some say that a S'udra is a corpse ;
therefore, the Veda must not be recited near a S'udra.

Now they quote the following verses as an example
from Yama-Gita. These Sudras, who are of sinful
deeds, are manifestly a cremation ground. There-
fore, the Vcida shall never be recited near a S-'udra.

One shall not give advice unto a S'udra, nor the
residue of his food, nor [the residue of] the offerings
[to the deities] ; nor shall he explain the sacred law to=
him, nor shall h-e order him- to performs a religions rite.

He, who explains the sacred law to him, he, who
orders him to perform a religious rite, goes, together with
that very man, into the dreadful hell [called] Asamvrita.

If ever a worm is produced in an wound [on
his body] he shall purify himself by performing Praja-
patyam and give cow, gold and a raimant as sacrificial
presents.

One, who has placed the sacred fire, shall never
approach a S'udra woman ; for she, belonging to the
black race, is like a bitch, not for religious rites [but far
pleasure.*" c

* The Bengal text is faulty,

, VaJishth* Samhitd. 803

CHAPfEfc'xVH.

THE duty of a king is to protect all beings; by fulfill-
ing it he attains success. Not to protect [them] is a
source of fear ; the learned have spoken of this rule.
It is said [in the Veda] that a Brahmana priest up-
holds the kingdom, therefore, one shall make gifts to a
priest in all the rites obligatory on a house-holder. His
(king's) fear arises also from Don -protection and want of
capacity. Paying attention to all the laws of the
countries, duties of castes and of families, a king
shall make the four castes (Varna) follow their respec-
tive duties. He shall punish those, who deviate from
the path of duty. He shall award [punishment] after
due consideration of the place, time, the duties, learning
etc,, (of the delinquent) and the seat [of occurence].
For the purpose of extending cultivation, one may cut
down trees, that do not bear fruits or flowers, for it is
not prohibited by the S'ruti. The measures and weights
of objects necessary for domestic purposes must be
protected [from being falsified]. He (i e. king) shall
not take property for his own use from [the inhabitants
of] his kingdom. The measures and price [of property]
only shall be subject to taxes. On an expedition
against the enemy, companies, consisting of ten, shall
be able to perform a double duty. There shall be
places for distributing water, [The king] shall make
one hundred men, at the least, engage in battle. The
wives [of soldiers killed] shall be provided for. Duties
shall be levied on goods sold in the market. A ferry
shall 'be taken away from a river in which there is
no water. A S'rotriya is free from taxes, likewise, a
•servant of the king, one who has no protector, one
who has become a religious mendicant; an infant, an

804 *J4*kthA Samkita.

extremely aged man, a ytoung man (who, studies), and
one, who makes gifts, are exempted ; so are widows,
who return to their former (family), mavkns and those
women whose children are dead. He, who swims with
his arms [across a river in order to avoid payment of
toll], shall pay one hundred times [the amount due], No
tax shall be paid for rivers, dry grass, forests, places
of cremation and mountains. Those, who secure their*
livelihood from them, may pay [something]. But he
shall take a monthly tax from artizans. On the death
of a king, one shall give what is necessary for the
occasion. It is hereby explained that his mother shall
receive a maintenance. The king shall maintain the
paternal and maternal unclee of the principal queen,
as Well as her other relatives. The wives of .[the
deceased] king shall receive food and raiment, or if
they are reluctant, they may depart. [The king shall
maintain] eunuchs and mad men, [since] their scares
[go to him].

Now they quote the following verses of Manu as an
example 1

No duty is paid on a sum less than a Karshapana j
[there is no tax] on livelihood gained by wit, nor on
an infant, nor on an emissary, nor on what is gained
by begging, nor on the residue of a property left after
a robbery, nor on a S'rotriya, nor on a religious men*
dicant, nor on a religious sacrifice.

By failing to inflict punishment on a thief, on a
cursed wight, on a wicked person, on one [caught] with
weapons in his hands, on a thief caught with stolen pro-
perty in his possession, on one covered with wounds and
a cheat, a king shall fast for one night ; and the priest, «
for three nights. If an innocent man is punished [the

VaJishtka SaMiita. 805

king shall perform] a KrifhfJiha penance, and the priest
[shall fast] for three nights.

Now they quote the following verses as an example :

The destroyer of a learned Brdhmana throws his
guilt on him, who takes his food ; an adulterous wife, on
her husband ; a disciple and a sacrificer, on an [ignorant]
teacher [and officiating priest] ; and a thief, on the king
[who pardons him].

if having committed crimes, men are purified by the
king, they go pure to the celestial region and [become]
as holy as the virtuous.

The sin visits the king, who pardons an offender.
If he does not cause him to be killed, he becomes
guilty in accordance with the regal laws.

Immediate purification is laid down in respect of
(the violation of) all royal duties. They are always pure,
and Yama is the authority (for this statement)

Now thfy quote a verse proclaimed by Yama.

In this, no sin attaches to kings, to those who are
engaged in religious observances and to the ministers,
for they are seated on the throne of Indra, and are
always equal to Brahma.

CHAPTER XVIII.

THERE is penance for a crime committed unwittingly ;
some [say] also for [a crime] committed intentionally.
The spiritual teacher corrects the learned; the king
corrects the evil-minded, but Yama, the son of Vivasvat,
indeed punishes those, who commit sins secretly. '

Of men one, who has slept at sun-rise, shall stand

So6 Vas*iskiha Saftihiia.

during the day and recite >Savitri, and one, who has slept
at sun-set, shall sit whole night [reciting trie (jayatri,~\

One with deformed nails or black teeth shall perform
a Krihcchha penance, extending over twelve days, and
then again enter the domestic mode of life. Having
performed a Krichchha penance for twelve days, one,
whose younger brother has first married, may again enter
the domestic mode of life and take to himself even that
[woman whom his younger brother married.] Me, who
has taken a wife before his elder brother, shall perform
a Krichchha penance and an Atikrichchha penance, and
then marry.

We now declare [the necessity of] daily performing
a penance. Having performed a Krichchha penance for
twelve [days and] nights, one, who has killed (i.e., for-
gotten) Brahma 'i.e., Ve'da, after being again initiated
with the sacred thread, shall receive the Veda from his
teacher. The violator of a step-mother shall cut off
his organ together with the testes, take them in his
joined-hands and proceed towards the south ; where-
ever he meets with an impediment there he shall stand
till he dies ; or having shaved his hair and smeared
his body with clarified butter he shall embrace the
heated iron image [of a woman.] It is said [in the
Veda] he becomes liberated [from the sin] after death.
The same [penance is laid down for him, who commits
the offence] with the wife of a teacher, of a son, or of
a pupil. By knowing a venerable woman, or a female
friend or wife of a Guru, one shall perform a Krichchha
penance for a year. The same penance [is laid down]
for taking food of a Chandala, or of an out-cast. After-
wards initiation [must be performed once more] but
the tonsure and the rest may be omitted,

hold

jus rite

• of a IP '
* called a Bhrum

irdii

and it.

conv th the meaning

a Hquor-

jtus,

s, for thr?« nights,
^
! drink 'juor]

an embryo/ He

i novvn

•

ns unto i-fi fire for
of a lea
he following

therefore, they shout
the production of rn
Brdh iudie^a

15,]

•ying] ']
Death wit

skin to Death, / ieecl \ third,

ving] 'I offer my blo< d Death with

; the i<

.it-h with ;•'

Samhita

:td or is

battle], becomes pur , which is i .ed,

>es smaller.

v they quote the follows;
By saying to an out-cast, " O thoa, o*.
a i- thou thief/' a person commits c

great as [that of the of!
any body with such a

Likewise, h;

.

a Brahmana w<

menses, is ?-:
is dt-

y kilKn

I

,

ng vers>

H

,ies die tirn<

LVing CO-: 15

ind were after-

t

Brdhtti.v n white leprosy; a

of s\
of i

Property obtained ^
ing alii,--:

asst i.th such i .iiat,

[he, who i

body, by practis

.

This is said in

CHAPTER XIX.

i Brahmana womj

1 < a to b

1

a ^r.

with

.

'-- &

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UNIVERSITY OF TORONTO LIBRARY

?K . Vedas. Selections

3001 Samhitas

D87

1908